REESE    LIBRARY 
UNIVERSITY   OF   CALIFORNIA 

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University  of  California  •  Berkeley 


A 

PRACTICAL    DISCOURSE 
o    F 

GOD's    SOVEREIGNTY. 

WITH    OTHER 

MATERIAL  POINTS  DERIVED  THENCE, 

VIZ. 

OF  THE  RIGHTEOUSNESS  OF  I  OF  REDEMPTION- 

GOD.  OF    EFFECTUAL    CALLING. 

OF  ELECTION.  OF  PERSEVERANCE. 


BY      E 


r    ELISHA     COLJS. 


RECOMMENDATORY  PREFACE, 
By  the  Rev.  W.    R  O  MAINE,  A.  M. 

of  ST.  ANDREW  by  the   Wardrobe,  and   ST.  ANN,  Blackfrlars  j  arJ 
Le&urer  of  ST.  DUNSTAN  in  the  Weft,  Lcr.don. 

Alfo  by  DR.  OWTEN,  and  T.  GOODWIN, 


Who  fhrill  lay  any  tiling  to  the  charge  of  God's  cleft  ?  Rom.  viii.  33. 
Wlio  worketh  ill  things  after  the  counfel  of  his  own  will,  Etb.  i.  ii» 
Shall  not  the  Judge  of  all  the  earth  do  right  ?  Ge».  xviii.  25. 


PRINTED    AT    NE  tf£  U  RT  P  0  R  T,    BY 

E   D    M    U   N.  D     M.     B   L    U   N 


MDCCXCVIII, 


THE 


PREFACE. 


CHRISTIAN    READER, 


T 


HE  doctrines  of  GRACE,  of  .which  this 
book  treats,  are  the  truths  of  GOD  :  Our  Author 
has  defended  them  in  a  mafterly  manner.  He  has 
not  only  proved  them  to  be  plainly  revealed  in  the 
fcriptures,  but  has  alfo  (hewn  that  they  are  of  fuch 
conilant  ufe  to  the  children  of  God,  that  without 
the  ftedfaft  belief  of  them,  they  cannot  go  on  their 
way  rejoicing.  It  is  from  trufe  doclrines  only  that 
fettled  peace  can  rule  in  the  confcience,  the  love  of 
God  be  maintained  in  the  heart,  and  a  converfat;on 
kept  up  in  our  walk  and  warfare,  as  becometh  the 
golpel.  It  is  from  them  that  all  good  works  pro- 
ceed, and  that  all  fruits  of  holinefs  abound,  to  the 
praife  of  the  glory  of  the  grace  of  God. 

In  the  PRACTICAL  view  of  thefe  points,  ELISHA 
COLES  is  fingularly  excellent.  He  has  brought  thefe 
deep  things  into  daily  ule,  and  has  proved  them  to 
be  abfolutely  neceflary  in  daily  experience*  They 
are  truths,  and  ufeful  truths.  On  thele  two  accounts 
his  book  has  been  greacly  efteemed  by  real  chriftians  : 
And  on  thefe  I  would  recommend  it,  as  approved  in 
mine  own  judgment  to  be  agreeable  to  the  oracles  of 
God,  and  found  to  be  of  fuch  conftant  ufe,  that  un- 
til I  received  them,  I  could  not  enjoy  the  "bleffings 
and  comforts  of  the  precious  gofpel. 

Oppofition  to  thefe  doctrines  will  be  made  fo  long 
as  there  are  people  in  the  world,  who  place  lome  con- 
fidence 


ir  MR.    ROMAlNE's    PREFACE. 

fidence  in  the  flefli  ;  fuch  as  are  pleafed  with  their 
own  works,  and  fond  of  taking  merit  to  themfelves. 
But  the  word  of  God  is  not  of  doubtful  interpretation 
to  thole  who  rejoice  in  Chrift  Jefus.  They  are 
thankful  (or  a  f  REE-GRACE  falvation,  and  while 
they  enjoy  the  things  which  accompany  it,  with  their 
lips  and  lives  they  defire  to  blefs  the  God  of  all  their 
mercies. 

A  new  edition  being  called  for,  I  was  requefted  to 
recommend  it  to  my  friends,  which  I  do  from  my 
heart.  I  with  it  may  be  as  ufeful  to  all  who  read  it, 
as  if  has  been  to  me.  May  the  Lord  bl.efs  it,  and 
render  it  the  means  of  building  up  his  people  in  their 
mod  holy  faith  ! 

WILLIAM  ROMAINE. 


.:         .. 


TO     T  H  t 


CHRISTIAN    READER 


HIS  excellent  treatife,  containing  divers 
prime  points  of  our  religion,  which  believers*  fouls  do 
live  upon  every  day,  and  in  the  lively  fenfe  whereof, 
with  application  to  theaifelves,  they  enjoy  and  exer- 
cife  fweet  communion  with  God  the  Father,  and  his 
Son  Jefus  Chrift,  the  Mediator  of  the  new  covenant, 
upon  thofe  better  hopes,  and  furer  promifes,  of  the 
doctrines  here  treated  of;  doth  iufficiently  commend 
itfelf  to  fuch  as  are  thoroughly  acquainted  with,  and 
experimentally  exercifed  in  thefe  things. 

I  have  known- the  Author  long  (full  twenty  eight 
years)  to  have  had  a  fpirit  greatly  addicted  to,  and 
affected  with,  the  favoury  knowledge  of  the  truths 
here  delivered.  And  though  he  hath  not  had  the 
uie  and  help  of  foreign  languages,  wherein  thefe 
points  have  been  moftly  written  ;  ye*  1  may  fay  of 
him  (as  i  Tim.  iv.  6.)  "  He  hath  been  long  nourifh- 
ed  up  in  the  words  of  faith  and  good  doctrine  ;" 
and  thereunto  he  hath  fo  far  attained,  as  to  be  able 
to  cut  the  ftrongeft  fmews  of  the  principal  objections 
which  the  adverlaries  have  invaded  thefe  truths  with. 
And  further,  to  eftabliih  the  pofitive  truth,  hath 
backed  and  confirmed  the  fame  by  .folid  arguments, 
and  pertinent  fcriptures  genuinely  explained  and 
opened.  And,  which  to  me  is  yet  more,  he  hath 
extra&ed  the  moft  fpiritual  quickening  cordials, 
which  thedoclrine  of  grace  and  election  affords  plen- 
ty of,  whereby  to  comfort  all  lorts  of  believers  ;  ex- 
horting and  directing  the  whole  company  and  body 
of  them,  how  to  manage  their  faith  between  God 

and 


yf  MR.  GOODWIN'S   PREFACE. 

and  their  own  fouls,  in  point  of  election  :  perfuading 
them  all  to  commit  and  betake  themfelves  wholly  to 
God's  carrying  on  their  falvation,  in  the  way  of  elec- 
tion :  and  all  along  hath  ftrewed  his  difcourfe  with 
tifeful  exhortations  and  applications  of  the  doctrines 
he  does  deliver  ;  mixing  ufes  for  practice,  with  the 
rational  difcuffions,  and  the  ruggeder  controverfials ; 
which  hath  been  a  defeft  complained  of  in  others,  to 
the  reproach  of  the  doctrine  itfelf ;  and  made  an  argu- 
ment, that  the  doctrine  is  not  true,  feeing  omne  vc- 
rum  eft  bMum,  and  both  are  infeparable  affections  of 
being.  Upon  thele  and  the  like  confiderations,  I  do 
heaitilv  commend  this  treatife  to  the  judicious  reader, 
nothing  doubting,  but  that  it  will  fatisfy  the  Beaked 
chriftians,  as  it  hath  approved  itielftofeveral  divines ; 
hoping  alfo,  that  this  edition  will  do  as  much  good 
to  men's  fouls  as  the  former  editions  have  done* 
The  bleffing  of  heaven  go  with  it. 

THOMAS  GOODWIN, 
APRIL  i2>  16780 


TO      THE 


CHRISTIAN    READER. 


H  E  doctrines  in  this  treatife  declared  and 
vindicated,  have  exercifed  the  thoughts  and  beft  abil- 
ities of  many  learned  men.  The  oppofition  made 
againft  them  by  the  Pelagians  of  old,  excited  divers 
of  the  ancients  to  their  juft  defence  ;  whereby  they 
received  that  light  and  eftablifhment,  as  for  many 
ages  the  church  remained  in  the  quiet  pofTcflion  and 
belief  of  them  ;  until  (of  late)  the  Jefuits,  and  So- 
cinians,  and  fome  others,  confpired  again  to  fupplant 
them  ;  and  therein  had  (probably)  prevailed  ere 
now,  had  not  the  Lord  ftirred  up  the  fpirits  of  many 
and  great  perfons  to  ftand  on  his  fide,  and  help  to 
maintain  that  quarrel  of  his  covenant.  It  is  not  un- 
worthy our  notice,  and  deepelt  refentment,  how  zeal- 
oufly  affected  fome  men  are  in  behalf  of  fuch  tenets 
as  ftand  in  direct  oppofition  to  the  grace  of  God,  and 
their  own  eternal  happinefs ;  how  they  fpare  neither 
arts  nor  calumnies  to  difgrace  the  aflertors  of  thofe 
very  truths  that  make  up  the  myftery  of  godlinefs  ; 
yea,  to  fcandalize  and  fupprefs  the  truths  themfelves ; 
as  if  reafon  and  learning  were  given  to  no  better  ends 
than  to  vilify  religion.  And  further,  how  pronely 
addicted  men  are  (having  imbibed  the  Arminian 
points)  to  take  in  thofe  that  are  of  moft  fatal  confe- 
quence  :  fo  far  are  thofe  principles  from  yielding  any 
effectual  influence  towards  holinefs,  or  well  grouped 
peace,  notwithftanding  their  pretended  adaptednefs. 
to  promote  them,  (which  might  be  largely  iniifted 
9«»  but  that  the  defigned  brevity  of  this  addrels  for- 
bid* 


viii  DR.    OWEN's   PREFACE. 

bids  it.)  But  whatever  the  ends  cf  men  are,  or  their 
intereft,  in  defaming  the  wifdoma  fovereignty^  and 
grace  of  God,  and  that  in  a  method  more  arrogant 
and  daring,  than  perfons  of  the  fame  principles  have 
heretofore  adventured  to  do  ;  the  Lord's  ends,  in 
permitting  them,  are  holy  and  good  :  and  we  are  af» 
iured,  that  he  would  not  have  fuffered  thofe  danger- 
ous errors  to  re-invade  his  church,  and  his  glorious 
truths  to  be  fo  coarfely  and  contumelioufly  treated, 
but  in  order  to  their  further  illuflration  and  conqueft  : 
and  that  therefore,  as  he  hath,  fo  he  will  (of  his  abun- 
dant goodnefs  to  the  world,  anJ  faithfulnefs  to  his 
elect)  raife  up  fuch  as  with  meeknefs,  light  and  pow- 
er, mail  withfland  their  furious  torrent,  and  tranfmit 
to  the  following  generations,  thofe  blefled  and  greatly 
important  truths  which  the  world  fo  implacably  are 
bent  againft,  and  fcek  to  eradicate. 

It  is  fomewhat  perceptible  of  itfelf  (anrl  fo  ac- 
knowledged by  the  Author,)  that  in  writing  this 
treatife  he  had  little  or  no  intercouHe  with  books, 
but  thofe  of  the  holy  fcripture  :  (which  is  here  men- 
tioned to  magnify  the  grace  of  God  that  was  with 
him.)  And  by  this  may  be  gathered,  that  a  ferious 
and  diligent  confulting  the  facred  oracles,  with  an 
humble  dependence  upon  God  for  teaching  and  fuo 
cefs,-as  they  are  duties  of  great  importance,  fo  of 
anfwerable  improvement ;  the  propereft  and  furefl* 
means  of  inftrucl ion  touching  the  myftery  of  his 
will,  with  that  orderly  and  harmonious  connexion  of 
the  divine  attributes  for  recovering  apoftate  creatures 
from-  their  dreadful  lapfe,  and  placing  them  in  a  con- 
dition tranfcendently  better  than  their  primitive 
fiate  :  all  which,  by  the  Pelagian  articles,  are  redu- 
ced to  nothing.  Yea,  here  are  force  peculiar  advan- 
tages which  accompany  this  difcourie  ;  i.  That  it  is 
founded  and  built  on  the  teflirnony  of  God  alone  5 
whofe  authority  and  truth  are  the  only  unerring  rule, 
and  immoveablc  bafis  of  divine  faith,  and  its  proper- 
eft  touchftone  i  and  the  leiTer  diversion  there  is  to 

other 


DR.  OWEN's  PREFACE.  ix 

other  ways  of  proof  and  argumentation  (in  things  of 
this  nature,)  the  more  convincing,  and  free  from  re- 
tortion ;  and  the  fooner  will  our  fouls  be  brought  to 
acquiefcence  and  fettlement.  2.  That  thedodrines 
deing  declared  and  vindicated,  there  is  all  along  aa 
uieful  improvement  made  of  them,  to  excite  and  in- 
fluence our  hearts  and  lives  according  to  the  genuine 
tenor  and  import  of  thofe  truths,  very  much  beyond 
what  the  contrary  doclrines  have  ever  pretended  to. 
It  may  allo  be  a  fupplement  to  other  books,  where 
the  fame  truths  arc  worthily  contended  for,  but  yet 
defective  in  this  particular  :  and  fo  it  is  not  only  a 
work  of  good  u(e  in  itfelf,  but  it  alfo  relieves  thefc 
doctrines  from  one  of  the  worfl  afperfions  they  have 
been  calumniated  with.  Divers  other  things  might 
be  mentioned,  which  reflect  a  worth  upon  the  enfu- 
ing  difcourfe,  and  befpeak  an  efteem  for  it,  which, 
for  brevity,  fake,  are  referred  to  the  reader's  judicious 
obiervation. 

That  the  book  may  be  entertained  by  men  accord- 
ing to  the  defert  of  it,  and  blefied  of  God,  for  the 
ends  it  is  defigned  and  fuited  unto,  is,  and  fhail  be 
the  defire  of, 

JOHN  OWEN. 
S.  ANNESLEY. 


Extraa  of  a  LETTER  from  a  Iearnc4 
DIVINE,  unknown  to  the  AUTHOR. 


SIR, 


I  be  a  ftranger  unto  you,  yet 
having  read  your  excellent  book  (which  I  did  but 
Borrow  neither  I  thought  good  to  let  you  under- 
fland,  with  how  great  delight  I  did  read  it  ;  and  al- 
fo  how  great  fatisfa&ion  and  comfort  I  received  by 
it.  I  have  ftudied  thefe  points  feveral  years  ago, 
very  hard  ;  being  then  put  upon  it  by  a  ftrong  ad- 
veriary,  one  of  fubtle  wit,  though  otherwife  a  very 
mean  and  plain  man.  But  I  have.faid  often,  that  I 
was  much  beholden  to  him  for  his  oppofition  ;  for 
I  wou)d  not,  for  much  worldly  fubflance,  be  with- 
out that  knowledge,  which  (I  hope)  through  the 
grace  of  God,  I  then  attained  in  thofe  great  points, 
by  reafon  thereof.  I  think  that  then,  and  fince,  I 
have  read  mod  of  the  bed  books  that  have  been 
written  on  thole  points  ;  but  efpecially  that  book  of 
books,  the  BIBLE  :  yet  after  all  thofe  other  books,  I 
rnuft  confefs,  that  yours  hath  given  me  the  moft 
content  and  fatisfa6t!on,of  all  that  I  have  read  touch- 
ing thofe  fubje&s.  For  you  have  moil  nervoufly 
and  judicioufly  laid  open  the  truth,  and  as  ftren- 
uoufly  refuted  the  objections.  I  bids  and  adore 
that  divine  grace  of  the  Lord,  who  of  his  rich 
goodnefs  and  mercy  to  his  poor  diftrefTed  and  dlf- 
tra&ed  church  in  this  nation,  hath  railed  you  up,  in 
an  efpecial  manner,  to  be  fuch  an  instrument  of  his 
gbry,  in  the  vindicating  of  its  fovereignty,  efpecially 
in  thefe  high  and  myfterious  points  of  Prcdeftina- 
tion,  particular  Redemption,  the  efficacy  of  grace 

in 


xii  W.  W's,  PREFACE. 

In  Converfion,  and  the  pcrfeverance  of  the  faints  in 
faith  and  holinefs.  As  touching  the  abfolutenefs  of 
the  covenant  of  grace,  1  cannot  but  admire  to  fee 
how  patly  you  jump  with  me.  I  uled  to  fay  often 
feveral  years  ago,  (what  I  find  now  in  your  book) 
that  if  the  covenant  of  grace  were  not  abfolute,  ialva- 
tion  would  be  as  difficult  by  it,  as  by  the  covenant 
of  works  ;  becaufe  it  is  as  hard  for  a  natural  man  to 
believe  and  live,  as  it'  is  for  him  to  do  and  live. 
Well,  you  have  (in  my  judgment)  performed  your 
bufmefs  mod  pioufly,  praflically,  and  ftrongly  -,  and 
your  arguments  arc  invincible  ;  many  of  which  yet  I 
had  never  met  with  :  and  I  doubt  not  but  you  do 
return  the  praife  and  glory  of  all  unto  our  great  and 
gracious  Lord,  who  by  his  mere  free  grace  hath  ena- 
bled you  to  perform  this  work  ;  which  is  (o  much 
for  the  glory  of  his  holy  name.  I  commend  you, 
with  your  labours,  to  the  grace  of  our  merciful  Fath- 
er, and  reft, 

Your  moft  affectionate  friend, 

W.  W. 
OCTOBER  16,  1667. 


/r^- 


u 

AN    ACCOUNT    OF    TJJ 


TREATISE  AND  PUBLICATION. 


J,  H  E  principal  heads  of  the  following  dif- 
courfe  (generally  Downed  by  the  churches  of  Britain) 
the  author  was  fomewhat  inftmdted  in  from  his 
childhood  ;  having  heard  (till  a  few  years  fince)  but 
littte  concerning  the  general  point  :  that  he  means, 
which  is  commonly  io  called,  as  holding  the  grace  of 
God  in  Chrift  to  be  generally  defigned  and  difpenfed 
alike  to  all  ;  fufpending  the  whole  virtue  and  fuccefs 
thereof  on  the  human  will ;  without  peculiar  refpect 
or  affiftance  afforded  to  any,  but  what  is  given  in 
common  unto  men.  Which  doctrine  might  rather 
be  termed  general,  as  the  generality  of  men,  in  na- 
ture, are  patrons  and  abettors  of  it.  Not  that  he 
thinks  all  who  hold  it  to  be  in  their  natural  ftate  ; 
for,  as  of  moft,  their  judgment  is  better  than  their 
practice  ;  fo,  of  fome,  he  hopes  their  practice  may 
be  founder  than  their  judgment  :  but,  ft  to  hold 
and  practice  accordingly,  he  cannot  but  think  ex- 
tremely perilous  to  the  fouls  of  men.  Divjers  con- 
ferences (accidentally)  he  had  with  thofe  of  that  way  : 
in  all  which  he  found  it  their  drift  to  infinuate  that 
principle  ;  not  caring  much  to  dilcourfe  of  any 
point  elfe,  how  ufeful  foever,  and  importantly  need- 
ful to  be  known  ;  but  (till  diverting  into  that  chan- 
nel :  maintaining  al(o  their  notions,  with  that  con- 
fidence of  their  own,  and  contempt  of  the  contrary 
judgment ;  fuch  uncomely  reflections  upon  their 
opponents,  and  flight  regard  of  the  (captures 
brought  againft  them  ;  as  did  in  no  wife  become  a 

contending 


xiv  THE  AUTHOR'S  PREFACE. 

contending  for  the  faith  :    (which   has  made  hirri 
think  that  ironical  fpeech  of  Job  to  his  friends,  too 
applicable  to  thefe  :  "  No  douot  but  ye  are  the  peo- 
p  e,  and  wifdom   (hall   die  with  you,"  Job  xii.  2.) 
He  alfo  found  their  tenets    moftly  grounded  upon 
words  and  phrales  of  a  variable  conftruclion  ;  as  not 
weighing  the  fcope  of  the   texts,  nor  how  the  fenfe 
they  gave  of  them  might  accord  with  thole  of'a  con- 
trary tennor  ;  ftill  citing  fuch  as  were  plain   and  ex- 
prefs,  to  be  tried  by  thofe  of  a  doubtful  found ;  where- 
as the  contrary  courfe  had  been  more  genuine,  and 
nearer  to  find  out   the  truth.     Not  that  any  fcrip- 
ture  is  doubtful  in  itfelf,  or  iiiconfiftcnt  with  others; 
nor   would   feem    fo  to  us,  if  its  fcope  and  context 
were   duly  weighed  ;  but  the  fame  word  being  uled 
on  different  occafions  to  a  different  purpofe,  an  heed- 
lefs  attending  to  the  contexture,  induces  the  lots  of 
its  proper  intendent.     Th.it  he  found  among  them, 
a  general  agreement  againft  our  dodtrine  of  Election, 
is  true  :  and  no  lefs  true,  that  they  differ  among 
themfelves  as  much  as  they  do  from  us  :  only  they 
bear  each  other's   diffent   more  quietly  than   ouis« 
Some  of  them  hold  election  upon  works  forefeen  : 
others,   that   men  are  elected  when  they  do  actually 
believe,  and   not  before  :    others  of  them,  that  no 
man  is  elected,  until  he  hath  perteyered  in  believing 
to   the  lad  moment  of  his  life  :  and  others,  again, 
that   there  is  no  election  at  all,  of  particular  pylons 
as  fuch,  but  of  the  entire  (pecies^f  men  from  eterni- 
ty.    This  put    him  upon    fearching  the  fcriptures 
more  freely  touching  the  doctrine  or  election  ;  where- 
in the  farther  he  went,  the  more  he  was  confiirru'd 
in  what  he  had   ftrft  received.     And  as  he  went  on, 
found  thofe  other  points  of  peculiar  redemption,  ef- 
fectual calling,  and  final  perfeverance,  ib  inufvvoven 
with  that  of  election,  and  dependant  thereon,  as  very 
naturally  drew  on  a  difculTiqn  of  thofe  alfo.     And  as 
preparatory  thereto,  it  feemed  expedient  to  preface 
the  whole  with  the  doctrine  of  God's  fovereignty, 


togetner 


THE   AUTHOR'S  PREFACE.  sv 

together  with  his  righteoufnefs ;  the  reafons  whereof, 
v/ith  itsufefulneis,  you  may  find  in  the  treatite  itfelt. 
It  alfo  lay  before  him,  to  obferve  what  uleful  in- 
ftrucYions  derived  from  thefe  dodrines  above  thofe 
of  the  contrary  fide  ;  which  he  hopes  will  not  be 
meanly  confiderahle  to  thofe  who  have  their  fenfes 
fpiritualiy  exercifed  to  difcern. 

Of  this  work  was  often  times  a  flop,  and  laying 
afide,  as  refolved  to  proceed  no  further  :  and  this 
not  from  the  want,  but  redundancy  of  matter,  which 
he  found  in  the  fcnptures  for  it,  but  himfelf  much 
too  narrow  to  comprehend,  and  to  make  it  out; 
partly  alfo,  from  the  difficulty  of  reducing  his  min- 
gling fragments  to  an  orderly  confiftence.  But,  by 
one  impuifive  occurrence  or  other,  (among  which, 
the  inward  delight  he  had  in  the  work,  though  fome- 
times  intermitted,  was  not  the  leaft)  it  ftilT  revived 
and  went  on  atrefh,  until  (by  degrees)  his  gleanings 
grew  into  a  (hock  $  which  then  he  bound  up,  and 
defigned  it  only  for  private  ufe.  But  fo  it  was,  that 
fome  parts  thereof  (providentially)  came  to  the  view 
and  hearing  of  certain  ancient  and  iober  chriftians  ; 
who  exprefling  an  hearty  good  liking  and  approba- 
tion, fomewhat  warmly  advifed  the  printing  of  it  for 
more  general  ufe  ;  as  that  which  might  help,  at 
leaft,  to  confirm  the  tenure  ot  thofe  already  pofTefled 
of  the  truth,  but  ftill  remain  fubjecl:  to  fitting.  One 
who  had  caft  a  favourable  eye  on  the  contrary  point, 
profeffed  himfelf  well  fatisfied  with  what  he  had 
found  ^n  this,  touching  the  impotency  of  natural 
free-will,  though  affifted  with  general  grace  ;  urging 
alfo  the  publilhing  it,  for  that  he  thought  its  plain- 
nefs  might  render  it  more  convincing  to  fome,  than 
fcholaftic  dilputes  ;  which  are  found  to  obtcure  and 
puzzle,  rather  than  illuminate  and  fettle  the  judg- 
ment of  illiterate  perfons.  Another  confideration 
was,  the  eftlct  it  might  have  to  antidote  young  pro- 
feffors  ;  who  being  fcarce  out  of  the  fhell  of  their 
natural  underftanding,  are  pronely  receptive  of  no- 
tions 


ivl  THE    AUTHOR'S  PREFACE. 

tions  that  fpriftg  from  a  covenant  of  works ;  which, 
by  means  of  fo  jplain  a  difcourfe  of  nature's  weaknefs, 
together  with  the  neceffity,  conftant  readinefs,  and 
invincible  efficacy  of  divine  grace,  they  might  happi- 
ly be  armed  again (L 

Repeated  inftances  prevailed,  at  length ,.  for  a  wil- 
lingncfs  to  make  it  public,  in  cafe  it  ihould  alfo  ob- 
tain approbation  from  approved  divines  ;  whofe  ted 
and  judgment  he  would  firft  fubmit  it  unto,  and  ac- 
cordingly did  :  retaining  yet  a  deep  fenfe  of  his  man- 
ifold infufficiency  for  fuch  a  work  ;  and  praying,  that 
his  perfonal  meannefs  and  obfcurity  may  not  preju- 
dice the  truth. 

This  being  the  account  formerly  given,  fome  lat- 
ter occurrences  have  induced  this  tarther  addition. 
After  the  firft  impreffion,  the!  author  was  often  times 
encountered  by  fome  of  the  contrary  perfuafion, 
Whereby  he  came  to  know  more  of  their  fpirit  and 
pfinciples  than  before  ;  but  not  to  his  better  liking 
of  either  ;  he  fpeaks  but  of  luch  as  himielf  had  con- 
verfed  with. 

Some  he  found  to  cry  up  that  excellent  creature 
man  *  and  the  great  things  he  is  able  to  do  :  a  taking 
lure  !  and  coniequently  the  more  dangerous  to  fuch 
iis  afe  not  well  fettled  in  principles  :  becaufe  of  that 
marvellous  aptnels  that  is  in  nature,  to  be  taken  wit h 
its  own  commendation ;  and  to  fancy  itfelf  confider- 
3ble  in  procuring  its  own •  happinefs  ;  as  alfo  from 
Che  difficulty  of  taking  up  our  reft  in  the  will  of  ano- 
ther, whofe  wifdom  and  love  we  are  little  acquainted 
with,  nor  can  be,  until  we  are  pitched  upon  TC.  But, 
for  the  prefent  ability  of  this  once  excellent  creature, 
we  have  but  verbal  report  ;  and  muft  therefore  fuf- 
pend  our  belief,  until  they  produce  fome  credible 
evidence  for  it.  If  thofe  that  afil-rt  it  have  fuch  a 
talent,  it  mould  not  be  hid  in  the  earth  :  they  fliould 
be  itill  turning  the  penny  3  and  the  greatneis  of-  their 
flock  ihould  be  feen  by  the  richnefs  of  their  effects. 
It  is  no  point  of  honor  or  prudence  to  bcaft  of  pof- 

ie  {liens. 


THE  AUTHOR'S   PREFACE.  *vil 

feflloris,  and  all  things  at  will  ;  and  yet  live  at  the 
Kite  of  an  underling  tenant,  who  holds  his  all  at  the 
will  of  another  :  it  is  furely  a  rational  thing,  that, 
"  to  whom  much  is  given,  of  him  the  more  (houicl 
be  required."  It  behoves  therefore  to  ponder  thofe 
ferious  queftions,  what  fingular  thing  do  ye  ?  and, 
"  What  do  ye,  more  than  others  ?"  that  is,  what 
earnings  have  ye  made  of  thofe  larger  talents  ye  pro- 
feis  td  be  endowed  with  ?  This  they  fhoiild  give 
ibme  tolerable  account  of,  or  elfe  they  will  be  thought 
to  boaft  of  a  falfe  gift  ;  for  it  is  not  Words,  but  per- 
formances, mafl  juftify  abilities,  and  make  out  the 
virtue  of  principles.  Their  fellow-chriftians  are, 
<c  of  themfelves,  not  iufficient  to  think  ;"  how  then 
will  thofe  antwer  it,  with  all  their  florid  endowments, 
to  be  found  even  as  they  ? 

And  becaufe  fcriptural  deductions  are  moft  pref- 
fing,  ibme  have  a  device  to  put  by  their  force  without 
refinance  :  what  they  cannot  anfwer,  they  will  not 
underdand  :  it  tiiiift  bear  the  name  of  unintelligible 
notion.  The  varjity  of  which  evafion  is  obvious  to 
any  that  will  but  confider  it  ;  fince  the  rudiments  of 
any  fcience,  which  by  inftrudion  and  ufe  are  famil- 
iar to  one,,  may  be  ftrange  and  uncouth  to  another, 
though  of  more  pregnant  parts  than  he,  and  better 
{killed  in  other  faculties. 

Another  gin  is,  their  needlefs  commixing*  and  con- 
ft-quenUy  perplexing,  of  fecret  things  with  thofe  re- 
vealed :  when  as  they  cannot  be  ignorant,  that  the 
decree  is  God's  rule  (which  cannot  be  known  to  us 
but  by  the  event,)  the  law  and  the  teftimony  ours  ; 
by  which  alone  all  doclrines  are  to  be  tried  ;  and  our 
whole  courfe,  both  of  judgment  and  practice,  to  be 
regulated  here,  aad  judged  at  laft.  We  all  acknowl- 
edge darlc  fay  ings  in  fcripture,  and  things  hard  to  be 
underftood.  Rut  the  difficulties  rife  not  fo  much 
from  the  word,  as  a  natural  unbelief,  prejudice,  and 
darknefs  within  :  with  thofe  crooked,  wrinkled,  or 
difcoloured  mediums,  men  commonly  look  through 
B  at 


xviii  THE    AUTHOR1*   PREFACE. 

at  (piritual  things ;  which  n?eds   muft  render  the  ob- 
j-^ds  they  look  at  unlike  to  their  felves. 

There  is  alfo  another  mare,  as  catching  as  any- 
other,  and  as  worthy  to  be  cautioned  againft  ;  the 
doctrine  of  free-grace,  being  (o  iliuftrious  in  the  fcrip- 
tures,  as  not  to  be  fpoken  againft,  they  will  talk  as 
high  for  it  in  general  terms  as  any  other,  and  tell  us 
what  great  pretcnfi  ns  their  doclrine  hath  to  magnify 
grace  ;  and  that  they  dellgn  nothing  more  than  the 
honor  of  that  ;  when  as  indeed,  it  is  not  grace,  but  a 
contrary  thing  fet  up  with  that  name  ;  for  follow  the 
{Iream  either  upward  or  downward,  and  as  it  all  rifes 
fr-m,  fo  it  all  runs  into,  free  lorn  of  will,  and  advance- 
ment of  felt  ;  as  is  obvious  to  any  impartial  obferver. 

The  lad  thing  I  thai]  take  notice  oi  at  prefent,  are 
certain  (Teeming  y  accidental)  queries,  modeftly  pre- 
tended, for  argument's  fake,  to  clear  up  obfcurities, 
and  accord  contradictions  -y  which  (though  a  good 
work  in  i  tie  If,  if  orderly  managed)  they  follow  io  far, 
and  in  fuch  manner,  that  they  do,  in  effecl:,  bring  prin- 
ciples into  question  5  and  eiafe  the  very  ground- work 
of  religion. 

Thefe  things  are  mentioned,  not  to  uncover  the 
weaknefs  of  perfons,  but  of  principles,  and  that  only 
as  they  derogate  from  the  honor  of  free  grace,  and 
tend  to  fubyertrng  the  foul  ;  and  the  end  of  it  is,  to 
prevent  fuch  as  may  be  hovering  about  (as  not  know- 
ing where  to  fettle,)  that  they  may  not  be  caught  by 
enticingnels  of  words,  which  is  fo  contrary  to  the  fim- 
plicity  of  the  gofpel. 

What  remains  then  ?  but  that  we  blefs  God,  ador- 
ing his  glorious  wifdom  and  grace,  that  matters  of 
prefent  duty,  and  greateft  importance  to  us,  are  to 
plainly  revealed  ;  and  eternal  falvation  fo  little  con- 
cerned in  the  prefent  conciliating  of  feeming  difcord. 
There  is  enough  manifefted  to  take  up  our  time  and 
ilrength  ;  and  our  living  up  to  that  we  know,  is  the 
readieft  way  to  know  more  :  "  He  that  will  do  his 
will,  fhall  know  of  his  dodrine."  And,  in  the  fulnefs 

of 


THE  AUTHOR'S  PREFACE.  six 

df  time,  thofe  Teeming  difcordances  fliall  have  an  illuf- 
trious  reconcilement ;  and  they  that  have  mod  firmly 
believed  now,  againft  all  their  carnal  reafonings,  and 
unreafonable  contradictions,  fhall  have  not  the  weak- 
eft  reflections  and  rays  of  glory  from  the  luftre  of  that 
day  :  and  this,  I  ftippofe,  he  had  an  eye  to  (a  perfon 
of  no  ordinary  rank  for  human  accorriplifhmenCs,) 
who,  treating  of  God's  decrees,  did  freely  confeis, 
"  that  he  could  not  indeed  comprehend  them,  but 
would  captivate  reafon  to  the  obed  ence  of  faith." 
With  which  I  clofe  ;  fubjoining  only  a  word  of  reli- 
gious exhortation  ;  namely,  that  though  it  do  not  con- 
fer grace,  it  may  yet  prove  (and  hath  fo  to  many,)  a 
good  prefervative  from  evils  in  practice,  and  errors  in 
judgment,  which  others  (who  had  not  that  gracious 
privilege,]  have  more  naturally  fallen  into.  Beiides, 
when  God  comes  to  work  effectually,  thofe  notions  of 
fin,  of  Chrift,  and  ot  grace,  (of  which  before  they  had 
but  the  form)  have  proved  of  fingular  ufe  to  facilitate 
the  work.  That  the  Lord  will  vouchfafe  his  bleffing 
with  it,  is  the  prayer  of  his  ferVant, 

ELISHA  COLES. 


PRACTICAL    DISCOURSE 


O  F 


GOD's    SOVEREIGNTY. 


HIS  high  and  tremendous  attribute,  being 
an  ocean  that  has  neither  bank  nor  bottom  ;  may  not 
lightly  be  launched  into  by  any,  though  ever  fo  ftrong- 
ly  built  and  well-manned,  (much  lefs  by  fo  weak  a 
veflel)  without  a  divine  compafs,  and  an  anchor 
within  the  veil.  Thac  the  author  of  this  DISCOURSE 
came  into  it,  was  not  of  choice  or  defignmenr,  but 
of  courfe  and  emergeat  neceffity.  Could  he  have 
found  another  bafis  to  repofe  that  doctrine  upon,  which 
was,  at  firft,  his  only  intended  lubjecl:,  he  had  not 
touched  upon  this  :  but,  apparently,  to  him  no  ground 
would  bear  the  weight  of  Election,  but  that  of  Sov- 
ereignty ;  and  there  it  fixed  as  on  a  rock  :  ail  the  lines 
of  its  whole  circumference  running  there,  and  reding 
there,  as  in  their  centre,  where  alfo  the  fcripture  had 
laid  it,  Rom.  ix.  Eph.  i.  &c.  And,  however  it  be  a 
foundation  difallowed  of  men,  every  obferving  chrii- 
tian  (hall  rind,  that  without  acknowledging  divine 
Sovereignty,  for  the  original,  fupreme,  and  unaccount- 
able difpofer  of  perfons  and  things,  he  (hall  want  a 
principal  means  of  fupporting  his  faith,  and  quieting 
his  underflanding,  in  the  courfe  of  common  providen- 
ces ; 


»*  A  PRACTICAL  DISCOURSE 

ces ;  much  more  of  thofe  mvfterious  occurrences,  and 
fupernatural  truths,  which  he  is  eternally  concerned 
about. 

In  this  preface  I  fhall  treat  firft  of  God's  foyereign- 
ty,  and  then  of  his  righteoufnefs,  as  its  natural  adjunct. 
The  fum  of  the  firft  lies  in  this  proportion,  namely, 

"  That  the  great  God,  bleifed  for  ever,  hath  an  ab- 
folute  power  and  right  of  dominion  over  his  creatures* 
to  difpofe  and  determine  them  as  feemeth  him  good." 

That  there  is  fuch  a  power,  and  that  this  power 
belongs  to  God,  no  other  reafon  needs  be  affigned,  but 
that  "  he  is  God,  a^nd  there  is  none  befides  him  :" 
there  can  be  no  more,  becaufe,  r.  There  can  be  but 
one  infinite  ;  for  fuch  a  being  fills  heaven  and  earth  ; 
and  fo  no  place  or  room  for  another,  z.  There  can 
be  but  one  omnipotent  ;  for  he  that  is  inch,  hath  all 
others  under  his  feet  :  betides,  where  one  can  do  all, 
more  would  be  impertinent,  3.  There  can  be  but 
qne  fupreme  ;  fupreme  ppwer  may  reficie  in  many  (as 
in  mixed  monarchies  and  commonwealths  ).;  but  as 
law- makers  and  fupreme,  they  are  but  one.  4.  There 
can  be  but  one  grit  caufe,  from  which  all  beings  elte 
derive  their  original  ;  and  that  i§  this  b.leffed  ONE  we 
are  Ipeaking  of  ;  <c.  of  who.m,  and  for  whom,  are  all 
things,"  i  Cor.  viii.  6.  And  if  he  be  the  Author  of 
all,  he  needs  rnuft  have  a  fovereign  right  and  power  to 
determine  all  ,  both,  as  to  the.ir  being,  or^er,  egicacy, 
and  end. 

44  That  foyefelgn  power  belongs  to  God/'  is  a  truth 
fo  natural,  and  obvious  to  reafon,  that  other  proof 
feems  as  needlefs,  as  that  the.  fi}n  is  the  fountain  of 
light  :  nor  IJial)  1  fuppofe  that  any  who  will  read  this 
DISCOURSE,  can  fo  far  forget  themfelye.s  to  be  crea- 
tures, as  to  feek  a  proof  of  their  Creator's  tbyereignty  ; 
44  t'Ue  things  that  are  feen  fo  budly  proclaiming  his 
eternal  power  and  Godhead.*'  But  fince,  with  our 
eafy  admitting  the  notion,  it  is  none  of  the  final  left 
difficulties  to  own  it  in  our  practice,  and  bear  ourfelves 
towards  him  :  linjc  allp  io  huge  a  \veigh*. 


OF  GOD's  SOVEREIGNTY.  25 

is  born  on  the  fhoulders  of  this  d;vine  attribute,  and 
our  fouls  are  fo  highly  concerned  in  the  intereft  and  in- 
fluence of  it,  it  needs  muft  be  our  duty,  and  well  wor- 
thy our  time,  to  look  over  the  inftances  of  it,  and  to 
mark  and  confider  them  well,  as  things  greatly  import- 
ing our  inftruction  ;  whereby  we  may  know  (ome- 
thing  of  the  greatnefs  of  that  God  in  whofe  hands  our 
fouls  are  ;  as  alfo  of  our  infinite  diftance  from  him, 
and  nothingnefs  to  him  ;  and  fo,  with  the  more  hum- 
blenefs  of  mind,  and  felf-abafement  ;  as  alfo,  with  the 
more  faith,  and  creature-like  affiance,  fubmit  unto  him, 
and  bear  ourfelves  upon  him.  To  this  end,  the  fcnp- 
tures  have  inrolled  feveral  enfigns  of  fovereignty  ;  by 
which,  as  by  fo  many  footileps,  we  are  led  to  the  abfb- 
lute  will  and  power  of  God,  as  the  fupreme  caufe  and 
difpofer  of  all. 

The  great  ac~t  of  fovereignty  was  God's  decree  for 
making  the  world  ;  and  of  doing,  or  permitting  to  be 
done,  whatever  fhould  be  in  it,  to  the  folding  of  it  up. 
The  heavens  and  the  earth,  and  all  the  hods  of  them, 
as  yet  had  no  being  :  it  was  at  his  plcafure,  whether 
he  would  make  them  or  not  :  and  if  he  would,  what 
being  he  would  give  them  ;  to  what  end,  and  how 
that  end  fhould  bs  accornplifhed.  And  that  thefe 
were  all  afcertained  by  the  decree  is  evident  ;  for, 
"  known  unto  God  were  all  his  works  (which  he  would 
do  in  time)  from  the  beginning  of  the  world"  Ads, 
xv.  1 8.  The  fcheme  and  Jubilance  whereof  (and  I 
hope  without  intrufion)  may  be  drawn  to  this 
effect  :  4<  That  the  great  God,  mod  high  and  holy, 
being  infinitely  good,  happy  and  bleffed  in  himfelf, 
was  alfo  infinitely  prompt  and  well-pleafcd  to  commu- 
nicate thereof  to  others  ;  to  which  end,  he  defigned 
to  raife  up  creatures,  angels,  and  men  :  that,  for  the 
manifeftation  of  his  fovereignty,  he  would  confirm  a 
certain  number  of  thole  angels  in  their  primitive  (late  ; 
leaving  the  reft  to  themfclves  ;  who  fall  n^  from  that 
ftate,  mould  be  cad  down,  and  u  referved  in  chains  of 
darknets,  unto  the  judgment  of  tho  great  day  :"  that, 

in 


«4  A  PRACTICAL  DISCOURSE 

in  this  lower  world,  he  would  fet  up  the  firft  man  to 
be  the  head  and  repre tentative  of  all  that  fhould  corns 
of  him  ;  that  this  (ingle  perfon  fliould  be  created  in 
the  image  of  God,  fit  to  enjoy  communion  with  him, 
and  endued  with  power  to  abide  therein  :  that  to  man- 
ifeft  the  weaknefs  of  creatures,  and  their  perpetual  de- 
pendence upon  God,   he  would  thus  leave  him  to  his 
firft  (lock,  with  a  perfect  freedom  of.  will,  to  retain,  or. 
lofe  at  his  own  choice  ;  but  not  without  fetting  before 
him  the  happinefs  or  ruin  that  would  certainly  follow 
his  well  or  ill  uftng  that  freedom  ;  and,  being  fa  left, 
the  fallen  angel  tempting  him  to  difobedience,  and  al- 
fo  prevailing,  both  himfeifand  all  his  pofterity  fhould 
by  this   revolt  fall  under  the  curfe  :  that,  for  the  de- 
claration of  his  foyereign  grace,  he  would  (and  accord- 
ingly didj  choofe  a  certain  number  of  Adam's  pofter- 
ity  (in  themfelves  all  alike  depraved  and  loft),  and  or- 
dain them  to  eternal  life  ;   and   to  make  known   the. 
power  of  his  wrath,  and  his  juft  difpleafure  again  ft  fin, 
he  would  leave  the  reft  in  that  ftate  cf  perdition   they 
would  bring  themfelves  into  :   that  of  thefe   yeffels  of 
wrath,    Satan   hirnfelf  (whom  they  chofe  to  follow) 
(riould  be  the  head  and  ruler  :  as  alfo,  over  them  that 
were  elected,  for  a  time,  namely,  uatil    the  Meffiah, 
their  true   and  proper  Head,  and   into  whom  he  had 
chofen  them,  fhould   refcue  them  out  of  his  power  : 
that  to  this  end '(and  that  he  might  be    known  to  be 
juft,  as  well   as  merciful,  in  juilifying  of  them),  the 
Son  of  God  fhould  take  on  him  the  place  of  a  fecond 
Adam,  and  come  into  the  world  with  a  human  body  ; 
in  which  he  would  fulfil  all  righteoufnefs,  and,  by  the_ 
infinite  virtue  and  merit  of  his  death,  fhould    fatisfy 
the  law  in  all   its  demands,  d.eftroy  the  devil,  difTolve 
his  works,  and  reconcile  the  elect  unto  God  :  that  he, 
fhould  be  raited    again    from  the   dead,  and  inverted 
with  all  power  befitting  the  Captain  of  their  falvation  ; 
t'lat  fo  he  might  effectually  minifter  to  them  whatfo- 
ever  mould  be  requifite  for  bringing  his  fons  to  glory.1' 
This  I  take  to  be  the  fum  of  Cod's  decree ;  the  great 

enlagn, 


X? 

. 

OF  GOD's  SOVEREIGN?*.  » $ 

enfign,  or   ftandard-royal  of  fovereigrity,  whereof  all 
the  other  are   effeds  or  confequents,  and  fuhordin." : 
thereto. 

The  firft  vifible  enfign  of  (overeignty,  was  creation, 
or  God's  giving  the  world  an  adual  exidence  in  tirue^ 
according  to  his   decree    from  everlading  ;  bringing 
that  huge,  yet  void  and  formlefs  mals,  at  firft  out  of 
riothing ;  and  then,  this  glorious  fabric  out  of  that  con- 
fufion  :  his  hanging  the  earth  upon  nothing  :  hisaffign- 
ing  to  every  fort  or  creatures  fuch  form  and  ftation,  to 
order,  ufe  and  efficacy,  &:  imprcfiing  on  them  fuch  laws: 
and  inftinds  of  nature,  as  feemed  him  good   (but  all 
in  a  regular  fubferviency   to  the  good  of  the  whole)  ;. 
which  allb  was  effecled  by  his  word.    What  he  would, 
was  done  with   that  immediate    fuddennefs,  as  if  the 
things   themfelves   had  proceeded  with  his,  breath  ; 
"  For  he  fpake,  and   it  was  done  :  he  commanded, 
and  it  (lood  fail."  Pl'al.  xxxiii.  9.     The   inftant  pro- 
duftion  of  light,  Gen.  i.  3,  and  9  :  the  waters  feparat- 
ingfrom  the  other  elements,  and  gathering  into  a  body, 
and  their  going  up    and  down  to   the  place  he  had- 
founded  for  them  Pfal.  civ.  8.  with  many  others,  of 
which  you  have  an  index  in  the   firft  of  Genefis,  are 
witneffes  of  it  :  as  alfo,  his  fo   fixing    this    eftabliih- 
ment,  that  they  continue  to  this  day  according  to  that       4 
ordinance  Pfal.  cxix,  91. 

Confequent  to  this,  as  a  fecond  enfign  of  fovereign- 
ty,  is  that  univerfal  providence,  by  which  the  creation 
is  fuftained,  and  all  inferior  caufes  guided  to  their  de- 
figned  end  ;  and  this,  notwithftanding  all  fuppoieable 
accidents,  which  might  pofilbly  happen,  to  obflruct 
or  divert  them.  And  that  the  creatures  have  at  times 
deviated  from  their  firft  rules  and  fettlement,,  is  no 
derogation  to  the  do&rine  of  God's  fovereignty,  but 
rather  an  illuftration  of  it  ;  as  mewing,  that  the  crea- 
tures are  flill  in  his  hand,  as  clay  in  the  potter's, 
Hence  we  find  their  innate  propenfions  to  be  lome- 
times  fufpendecl ;  otherwhiles  acted  beyond  ;  and  at 

times. 


*6  A  PRACTICAL  DISCOURSE 

times,  again,  quite  contrary  to  the  law  of  nature :  and 
this,  not  cafually,  nor  by  the  force  of  created  powers, 
nor  yet  for  any  private  or  felf- concern,  but  to  ferve 
fome  fpecial  and  fuperior  end,  which  the  Lord  had  to 
be  done.  To  inftance  a  few  ;  and, 

i.  Of  crearures  without  life  ;  as  the  windows  of 
heaven  opening,  and  the  fountains  of  the  great  deep 
breaking  up  (notwith (landing  the  firmament  above, 
and  the  bounds  beneath),  to  drown  the  world  of  un- 
godly men,  Gen.  vii.  1 1.  The  red  fea's  dividing,  and 
{landing  up  as  a  wall,  to  make  way  for  his  people's  ef- 
cape,  Exod.  xiv.  22.  The  fun  and  moon's  {landing 
flill  till  they  were  avenged  on  their  enemies,  Jofh.  x. 
13.  The  flars  to  the  fame  end  fighting  againil  Sifera, 
Judges  v.  20.  The  fun's  going  back  in  Ahaz's  dial, 
to  help  Hezekiah's  faith,  2  Kings,  xx.  1 1.  The  fiery 
furnace  devouring  thofe  at  a  diftance,  who  caft  in  thofe 
holy  confeflbrs,  and  not  fo  much  as  touching  them 
that  were  caft  into  it,  Dan.  iii.  22,  27.  The  winds 
and  the  feas,  which  are  fuch  impetuous  (and  one 
would  think  even  lawlefs)  creatures  they  ftir  not,  nor 
breathe,  but  to  fulfil  his  word,  Pfal.  cxlviii.  8.  Mark 
iv.  30.  42. 

2.  Of  living  creatures,  that  have  not  the  ufe  of  rea^ 
fon  :  how  readily. went  they  by  pairs  into  Noali's  a'k, 
at  God's  appointment  !  Gen.  vii.  8,  9.  The  frogs, 
lice,  locufts,  &c.  with  what  fupernatural  boldnefs  did 
they  aflault  and  perplex  the  Egyptians  !  that  the  ma- 
gicians themfelves  confeffed  the  finger  of  God  was  in 
it,  Exod.  viii.  19  ;  and  as  ftrangely  withdrew  when 
their  work  was  done,  ver.  13.  Witneffed  alfo  by  the 
dumb  afs's  reproving  the  prophet's  madnefs,  2  Pet. 
ii.  1 6.  The  lion's  killing  the  leduced  prophet  for 
breaking  God's  command,  yet  not  eating  the  carcafe, 
nor  tearing  his  afs,  i  Kings  xiii.  26,  28.  A  ravenous 
bird  bringing  Elijah  food  in  his  folitary  condition, 
i  Kings,  xvii.  6.  The  whale's  receiving  Jonah,  and, 
at  God's  command,  cafling  him  on  dry  land,  without 
harm,  Jonah  i.  17.  with  chap,  ii.  10.  The  lions  al- 
fo 


OF    GOD's    SOVEREIGNTY.  07 

fo  not  hurting  Daniel  in  their  den,  yet  greedily  de^ 
vouring  his  accusers,  Dan.  vi.  22,  24.  It  muft  needs 
be  a  lovereign  power,  which  thus  fuperintends,  re- 
ftrains,  and  inverts  the  courfe  of  nature  at  his  will. 

Thirdly,  Another  enfign,  aflerting  God's  fuprema- 
cy,  and  rightful  dominion,  is  the  general  vote  and 
fubfcription  of  men,  efpecially  the  molt  knowing,  and 
inch  as  bed  underftand  him.  i.  They  own  it  in  their 
pradice  or  a&ions  : — Abel  offers  the  firftiings  of  his 
flock  to  God,  Gen  iv.  4.  Abraham  leaves  his  native 
country  at  God's  command,  to  go  "  he  knew  not 
whither,"  Gen.  xii.  4.  He  alfo  offers  his  only  nnd 
innocent  fon  Ifaac,  in  whole  life  and  "  poftenty  all 
nations  were  to  be  blefled,"  Gen.  xxii.  2,  10.  Job, 
when  dripped  of  all,  falls  down  and  worfhips,  Job  i. 
21.  When  Aaron's  two  fons  were  deftroyed  by  fire 
from  heaven,  he  held  his  peace,  Levit.  x.  2,  3.  Eli, 
when  that  tingling  fentence  was  denounced  againft 
his  houle,  faid,  "  It  is  the  Lord,  let  him  do  what 
feemeth  him  good,  i  Sam.  iii.  18.  David,  when 
driven  from  God's  fancluaiy,  and  his  throne  ufurped 
by  Abfalom,faid,  "  Behold, here  I  am,let  him  do  to  me 
as  feemeth  good  to  him,"  2  Sam.  xv.  26.  The  men 
of  Nineveh,  their  deflruction  was  pronounced  peremp- 
torily, of  which  they  had  no  promife  of  remifiicn,  and 
confequently  no  vifible  ground  ot  hope  j  yet  "  they 
believed  God,  rafted,  lay  in  fackcloth,  and  turned  from 
their  evil  way/'  Jonah  iii.  5,  8.  2.  They  likewile 
own  it  in  their  confeffions  and  atteftations  : — IVIel- 
chifedeck  and  Abraham  do  both  flile  him,  <c  the  Moil 
High  GOD,  pofleflbr  of  heaven  and  earth,"  Gen.  xiv. 
19,  2,2.  Job  profefleth,  that  though  he  were  right- 
eous, yet  it  God  will  contend  with  him,  "  he  will  not 
anfwer,  but  make  fupplication  to  his  juJge,"  Job  ix. 
15.  "  The  Lord  hath  made  all  things  for  himfelf," 
Prov.  xvi.  4.  "  For  his  plealure  they  are  and  were 
created/'  Rev.  iv.  i  r.  "  We  are  the  clay,  and  thou 
our  potter,"  Ifa.  Ixiv.  8.  "  He  worketh  all  things 
after  the  counfel  of  his  own  will,"  Eph.  i.  1 1.  "  He 

givcth 


*g  A   PRACTICAL  DISCOURSE 

giveth  not  account  of  any  of  his  matters,"  Job  xxxiiu 
3.  "  In  his  hand  is  the  foul  of  every  living  thing/' 
Job.  xii.  10.  He  is  the  God  of  the  fpirits  of  all 
flefh,"  Numb.  xvi.  22.  "  All  nations  before  him  are 
lefs  than  nothing  and  vanity/'  Ifa.  xl.  17.  He  dills 
the  tumult  of  the  people,"  Pfal.  xv.  7.  "  If  it  be 
of  God,  ye  cannot  overthrow  it,"  Acts  v.  39.  '•  The 
counfel  of  the  Lord,  that  (hall  ftand,"  Prov.  xix.  21. 
Pfal.  xxxiii.  ir.  "  The  lot  is  caft  into  the  lap,  but 
the  whole  difpoiing  thereof  is  of  the  Lord,"  Prov.  xvi. 
33.  "  The  kingdom  is  the  Lord's,  and  he  is  Gov- 
ernor among  the  nations,"  Pfal.  xxii.  28.  Nebu- 
chadnezzar, that  proud  and  potent  monarch,  whofe 
c<  greatnefs  reached  unto  heaven,  and  his  dominion  to 
the  end  of  the  earth,  Dan.  iv.  22.:  all  nations  trem- 
bled before  him  ;  whom  he  would,  he  flew,  and  whom 
he  would,  he  kept  alive;"  Dan.  v.  19.  "  who  faid 
in  his  heart,  I  will  afcend  into  heaven,  I  will  exalt  my 
throne  above  the  ftars  of  God,  I  will  be  like  the  moft 
High  :  and  who  is  that  God  that  (ball  deliver  out  of 
my  hand  ?"  Dan.  iii.  15,  Yet,  even  he,  this  rhild 
of  pride,  is  made  to  confefs  One  higher  than  himfelf, 
and  to  bow  before  him  ;  proclaiming  to  the  world, 
that  "the  Moft  High  doth  according  to  his  will,  in 
the  army  of  heaven,  and  among  the  inhabitants  of 
the  earth,  and  none  can  flay  his  hand,  or  fay  unto 
him,  what  doft  thou  ?  and  thofe  that  walk  in  pride, 
he  is  able  to  abafe,"  Dan  iv.  37.  "  For  thou  haft 
faid  in  thine  heart,  I  will  afcend  into  heaven,  I  will 
exalt  my  throne  above  the  ftars  of  God  :  I  will  fit 
alfo  upon  the  mount  ol  the  congregation,  in  the  fides 
of  the  north  :  1  will  afcend  above  the  heights  of  the 
clouds  ;  I  will  be  like  the  Moft  High,"  Jfa.  xiv.  13, 
14.  It  might  further  be  inftaaced  in  cain,  Pharaoh, 
Balaam,  and  other  wicked  men,  how  they  were  even 
conftrained  to  acknowledge  the  fovereignty  of  God  ; 
as  appears  by  comparing  Exod.  v.  2.  with  chap.  ix. 
27,  28.  and  Numb.  xxii.  18.  Darius  alfo,  in  Dan. 
vi.  26 — 28. 

Fourthly, 


OF    GOD's    SOVEREIGNTY.  2$ 

Fourthly,  Another  evidence,  or  witnefs,  we  have 
from  the  angels,  who  are  "  great  in  power  :"  not> 
withftanding  which,  they  do  perfectly  own  and  fub- 
mit  to  the  fovreignty  of  God,  Where  fubjeds  are 
numerous,  wife,  and  magnanimous,  and  withal  per- 
fedly  fubrait  to  the  will  of  their  Lord,  it  argues  their 
Lord  is  an  abfolute  fovereign  :  and  fuch  fubjeds  are 
the  angels,  i .  The  eled  or  good  angels :  thefe  fhew 
it  by  their  ready  fubmiflion  to  any  fervice  their  Lord 
is  pleated  to  appoint  them.  They  are  his  intelligen- 
cers in  this  lower  world  :  "  And  the  angel  anfwered 
and  faid  unto  me,  thefe  are  the  four  ipirits  of  the 
heavens,  which  go  forth  from  (landing  before  the  Lord 
of  all  the  earth.  The  black  horfes  which  are  therein, 
go  forth  into  the  north  country,  and  the  white  go 
forth  after  them  ;  and  the  grifled  go  forth  toward  the 
fouth  country.  And  the  bay  went  forth,  and  fought 
to  go,  that  they  might  walk  to  and  fro  through  the 
earth  :  and  he  faid,  get  ye  hence ;  walk  to  and  fro 
through  the  earth.  So  they  walked  to  and  fro  through 
the  earth,"  Zech.  vi.  5,  6,7.  "  There  ^  was  a  day 
when  the  fons  of  God  came  to  prefent  themfelves  be- 
fore the  Lord,"  Job  ii.  i.  Not  that  he  needs  their 
advice,  but  to  fhew  a  littfe  of  the  majefty  of  his  king- 
dom. They  are  alfo  his  mefiengers  :  he  fends  them 
on  his  errands,  to  negociate  his  affairs  among  men,  and 
to  reveal  his  purpofes,  both  concerning  his  church  and 
the  world,  Dan.  ii.  19.  and  viii.  13,  16.  chap.  i.  21. 
chap.  xi.  Ezek.  i.  4.  They  are  his  chariots,  Pfalm 
Ixviii.  17.  His  reapers,  Matt.  xiii.  39,  49.  The 
executioner*  of  his  judgments,  2  Sam.  xxiv.  16.  2 
Kings  xix.  35.  And  Chrill's  attendants  at  his  com- 
ing, Match,  xxv.  31. 

2.  The  apoftate  angels,  or  wicked  fpirits  :  though 
the  teftimony  we  have  from  thele  is  not  from  love  or 
good  will,  yet  it  is  as  great  an  evidence  of  God's  ibv- 
ereignty  as  any  other  ;  in  that,  being  enemies  to  God, 
proud  and  imperious,  they  arc  yet  overawed,  and  com- 
pelled to  fubmit.  And  hence  it  was,  that  the  devil 

dared 


jo  A  PRACTICAL   DISCOURSE 

dared  not  to  anfwer  again,  when  that  fatal  fentence 
was  pronounced  upon  him  for  feducing  our  firft  par- 
ents, Gen.  iii.  15.  We  have  him  alib  prefenting 
himfelf  before  the  Lord,  to  give  account  of  his  aclions  ; 
and  to  touch  Job,  or  any  thing  he  had,  he  ciurft  not, 
without  leave  from  God,  nor  vary  a  jot  from  the  rule 
prefcribed  him  :  "  There  was  a  day  when  the  fons  of 
God  came  to  prefent  themfelves  before  the  Lord,  and 
Satan  came  aHo  among  them,  to  prefent  himlelf  be- 
fore the  Lord.  And  the  Lord  (aid  unto  Satan,  be- 
hold, he  is  in  thine  hand  ;  but  lave  his  life,"  Job,  ii. 
i,  6.  In  the  Evangelifh  are  many  mftances  of 
Chrift's  commanding  them  forth  with  authority  ; 
yea,  a  whole  legion  at  once,  Luke  viii.  30,  33.  Nor 
could  they  fo  much  as  enter  into  the  twine  without 
his  leave,  Mark  v.  12.  And,  which  is  more,  they 
were  fubjecl:  to  the  Apoftles,  who  had  but  a  delegat- 
ed, or  fecond-hand  power  committed  to  them,  Luke 
x.  17. 

Fithly,  We  have  the  Lord  himfelf  afTerting  his- 
fovereign  prerogative.  la  how  lofty  a  ftile,  and  with 
what  imperial  authority,  doth  he  utter  himfelf  to  Pha- 
raoh !  "  And  in  very  deed,  for  this  caufe  have  I  raif- 
ed  thee  up,  for  to  (hew  my  power  on  thee,"  Exod.  ix. 
1 6.  The  apoftle  quotes  the  place  to  prove,  that  God 
may  raife  up  men,  and  appoint  them  to  what  ufe  and 
fervice  he  will  :  "  For  the  fcripture  faith  unto  Pha- 
raoh, even  for  this  fame  purpofe  have  I  railed  thee 
up,  that  I  might  (hew  my  power  in  thee,  and  that 
rny  name  might  be  declared  throughout  all  the  earth/' 
Rom.  ix.  17.  "  Who  hath  made  the  feeing,  or  the 
blind  ?  have  not  I  the  Lord."  EAod.  iv.  6,  n.  "I 
kill,  and  1  make  alive,"  Deut.  xxxii.  39.  "  I  will 
ihew  mercy  on  whom  I  will  (hew  mercy,"  Exod. 
xxxiii.  19,  "  I  am  the  firft,  and  I  am  the  lafl,  and 
befides  me  there  is  no  God  :  and  who,  as  I,  fhall  call, 
and  ihall  declare  it,and  fet  it  in  order  before  me  ?  fince 
I  appointed  the  ancient  people,  and  the  things  that 
are  coming,  and  fhall  come/'  Ifa.  xliv.  6,  7.  "  My 

couniel 


OF     GOD's    SOVEREIGNTY.  31 

counfel  (hall  ftand  :  I  will  do  all  my  pleafure,*'  Ifa. 
xivi.  10.  "  My  word  (hall  accomplifh  that  which  I 
pkafe  -,  it  fhall  profper  in  the  thing  whereto  I  fend 
it,"  Ifa.  Iv.  ii.  "  And  if  the  prophet  be  deceived, 
I  the  Lord  have  deceived  that  prophet,  and  !  will 
deftroy  him,"  Ezek.  xiv.  9.  A  remarkable  ftory  is 
that  of  the  lying  fpirit,  and  the  effedual  commifiion 
he  had  fn^m  God,  to  perfuade,  and  alfo  to  prevail  : 
"  And  the  Lord  (aid*  who  fhall  pi-rfuade  Ahab,  that 
he  may  go  up  and  fall  at  Ramoth  Gilead  ?  And  one 
faid  on  this  manner,  and  another  laid  on  that  manner. 
And  thete  came  forth  a  fpirit,  and  flood  before  the 
Lord,  and  faid,  I  will  perfuade  him.  And  the  Lord 
faid,  wherewith  ?  And  he  faid,  I  will  go  forth,  and  I 
will  be  a  lying  fpirit  in  the  mouth  of  all  his  pnophets. 
And  he  faid,  Thou  (halt  perfuade  him,and  prevail  alfo  : 
go  forth  and  do  fo,"  i  Kings,  xxii.  20,  21,  22.  Howl 
fhould  we  tremble  before  God,  at  the  hearing  of  fuch  a 
word  !  but  yet,  I  do  not  reckon  the  laft  two  as  ads  of 
pure  fovereignty,but  rather  of  his  juftice  j  as  punifhing 
one  fin,  by  leaving  to  another  ;  according  to  that  in 
Rom.  i.  21,  28.  "  Becaufe  that  when  they  knew  not 
God,  they  glorified  him  not  as  God,  nor  liked  to  re- 
tain him  in  their  knowledge,  God  gave  them  over  to 
a  reprobate  mind."  And  yet  there  is  here  an  im- 
prefiion  of  fovereignty,  in  that  he  deals  not  fo  with  all 
who  are  alike  obnoxious  to  it. 

Sixthly,  Another  enfign  of  fovereignty  is  formed  of 
thofe  feveral  ads  and  inftitutes,  which  cannot  be  de- 
dcrived  (at  leaft  not  fo  immediately)  from  any  other 
attribute  as  that  of  fovereignty.  I  fhall  inftance  in  a 
few,  namely,  The  putting  of  man's  everlafting  condi- 
tion upon  his  eating  or  non-eating  the  fruit  of  fuch  a 
tree,  Gen.  ii.  17.  In  not  deftroying  Adam  prefently 
upon  his  difobedience  ;  and  in  the  free  promife  of  a 
Saviour,  unfought  unto  for  it,  Gen.  iii.  15.  In  pro- 
teding  Cain  when  he  had  forfeited  his  life  to  juftice, 
Gen.  iv.  15.  In  preferving  Ham  from  the  deluge, 
though  as  wicked  as  thole  that  perilhed,  Gen.  vii.  i3> 

In 


32  A  PRACTICAL  DISCOURSE. 

In  ordering  the  bleffing  to  Jacob,  who  fought  it  un- 
duly :  and  denying  it  to  Eiau,  who  fought  it  diligent- 
ly, and  to  whom  ic  belonged  of  natural  right,  Gen. 
xxvii.  19,  34,  3$.  In  the  fudden  turning  of  Elau's 
heart  to  love  Jacob,  whom  he  had  inveterately  hated, 
and  came  with  full  purpoie  to  deilroy  him  ;  yet  in  a 
moment  his  heart  is  melted  ;  he  weeps  on  his  neck, 
and  offers  himfelf  and  foldiers  to  be  his  convoy,  Gen, 
xxvii.  41.  with  chap,  xxxii.  6.  and  xxxiii.  4,  12. 
Jn  cauling  a  fear  to  fall  on  the  Amorites,  that  they 
did  not  purfue  Jacob,  when  highly  provoked  by  his 
fons  cruelty  on  the  men  of  Shechem,  Gen.  xxxv.  5. 
In  fending  a  rnelTage  of  peace  to  Sihon,  whom  he  had 
determined  to  deilroy  ;  and  to  that  end  had  hardon- 
ed  his  (pirit,  and  made  him  obftmate,  Deut.  ii.  26. 
In  caufing  thofe  nations  to  deftrcy  one  another,  who 
came  leagued  to  deftroy  his  people,  2  Chron.  xx.  i, 
22,  23.  In  deftroying  Efau's  mount  irreparably,  and 
for  ever  ;  when  as  Ifrael,  whofe  land  alfo  Was  full  of 
fin,  fhall  not  be  forfaken5  Obad.  ver.  9,  16,  18,  21. 
Mai.  i.  4  :  efpecially  confidering,  that  thefe  were  the 
ieveral  effecls  of  his  loving  the  one,  and  hating  the 
other,  and  that  u  before  they  had  done  either  good  or 
evil,"  Mai.  i.  2,  3.  Rom.  ix.  11*13".  Intending 
Ezekiel  to  a  rebellious  houfe>  that  "  would  not  hear ;" 
and  not  fending  him  to  them  that  would  :  "  Not  to 
many  people  of  a  flrange  fpeech,  and  of  an  hard  lan- 
guage, whole  words  thou  canft  hot  understand  :  fure- 
lyj  had  I  fent  thee  to  them^.-they  would  have  heark- 
ened unto  thee.  But  the  houle.  of  Ifrael  wili  not 
.hearken  unto  thee  ;  for  they  will  riot  hearken  unto 
me  ;  for  all  the  houfe  of  Ifrael  are  impudent  and  hard- 
hearted," Ezek.  iii.  6,  7.  and  Matt.  xi.  21.  In  hid- 
ing the  myfteries  of  his  kingdom  "  from  the  wife  and 
prudent.and  revealing  them  unto  babes,"  Matt.  xi.  25. 
and  fpeaking  in  parables  to  the  multitude,  "  left  they 
fhould  be  converted/'  Mark,  iv.  1 1,  12*  Ads,  xvi. 


6F   GdD's    SOVEREIGNTY.  3$ 

It  is  further  manifeft,  by  the  Lord's   punifhing 
fometimes  lefler  trefpafles,  and    that   feverely,  and  in 
his  own  ;  while  Winking  at  thofe  of  a  greater  magni- 
tude in  other  men.     Mofes  is  excluded  Canaan  for  a 
hafty  word*  though  fmartly  provoked,  Deut.  xxxii. 
51,  52  ;  when  Jonah  is  but  mildly  reproved  for  paf- 
lionately  expoxtulating,  Jonah,  iv.     Uzzah  dies  for 
but  touching  the  ark,  i  C?hron.  xiii.  9,  10  ;  when  the 
Philiftines  bore  it  away  in  triumph,    i  Sam    v.  i. 
Hezekiah   but  fhews  the  ambafladors  from  Babylon 
his  houfe  and  treafures,  and    for  this  his  fons,  and  all 
mud  go  into  captivity  :  "  Arid  Hezekiah  hearkened 
unto  them,  and  mewed  them  all  the  houfe  of  his  pre- 
cious things,  the  filver,  and  the  gold,  and    the  fpicec> 
and  the  precious  ointitieilt,  and  all  the  houfe   ot  his 
armour,  and  all  that  was  found  in  his  treafures  :  there 
Tvas  nothing  in  his  houfe,  nor  in  all  his  dominion,  that 
Hezekiah  (hewed  them  not.     Behold  the  days  come^ 
that  ail  that  is  thirie  houfe,  and  that  which  thy  fathers 
have  laid  up  in  ftore  unto  this  day,  mall  be  carried  in- 
to Babylon  :  nothing  {hall  be  left,  faith  the  Lord," 
2  Kings  xx.  13,  17.     Not  that  any  fin  is  little  in  it- 
ielf,  or  puniihed  beydhd  its  demerit  ;  but  the  Lord  is 
pleafed    thus  to  do,  partly  to  mew  his   difpleafure 
againil  fin,  and   that  he  will  not  bear  with  it,  even  in 
thofe  that  are  cleared  to  him  i  but  partly  alfo  (if  noc 
chiefly,  in  fuch  like  cafes)  to  fet  forth   his  fdvefeign 
greatnefs,  and   the   uncoiitrolableneis  of  his  matters  : 
Ci  Why  doft  thou  drive  againil  him  ?  for  he  giveth 
not  nccount  of  any  of  his  matters/'  Job  xxxiii.  13. 
The  feventy- third  Pfalm  is  full  to  the  lame  purpole. 
That  alio  of  Job,  and  the  manner  of  God's  dealing 
with  him,  is  much   to  be  rernarked  :  he  had  lived  a 
very  flrici  and  holy  life  ;    <c  Not  a  man  like  Job  in 
all  the  earth  ;"    the  Lord  himfelf  feerns  to  glory  in 
him  :  unto  which  all  outward  blefllngs  were  promifecV 
and  freedom  from  fuch  iufferings  ;  and  when  bereft  of 
all,  "  held  fad  his  integrity,'*  Job  i.  8.  and  chap,  in 
1,  yet  :he  Lord  goes  on  to  afHicl:  him,  and  leaves  him 
C  Wholly 


34  A  PRACTICAL  DISCOURSE. 

wholly  (diving  bis  life)  in    Satan's  "power.     Had  he 
been  a  wicked  man,  as  his  friends  objected,  thofc  fuf- 
ferings  had  evidenced  the  juftice   of   God  ;  but  now 
his'iovereignty  :  which  alfo  feems  to  be  intended   by 
that   fpeech.   of  God  to  Satan  :  <f  Thou  move  ft   me 
again  ft  him,  to  deftroy  him  without  caufe/'  Job  ii.  3. 
Seventhly,  There  are  yet  other  footfteps  of  Sover- 
eignty, by  which  that    high  and  holy  attribute  is  far- 
ther illuftrated  to  us  ;  as,  namely,  "  the  Lord's  over- 
ruling the  defigns  and  aft  ions'  of  men,  to  bring  his 
own  counfels  to  pafs  ;  albeit  improper  in   their  own 
nature,   yei,  diiiervient    thereto  ;  and  fometimes  by 
men  contrived  on    purpofe    to  prevent   them.     The 
project  of  building  Babel's  tower,  to  keep  that  rebel- 
lious rout  together,  is  turned  to  their  utter  difperiion, 
Gen.  xi.  4.  8.     Jacob's  dilTnnulation,   2nd  palpable 
abufe   of  his  father's  infirmity,  it  proved  a  means  to 
obtain  his  blefTing,  and    that    contrary   to  his  fettled 
intendment,  Gen.  xxvii.  18,  29.     Laban  dealt  hard- 
ly with  Jacob,  to  keep  him  low,  and  to  ferve  himfelf 
of  him,  but  God  takes   occalion  thence  to  give  him 
Laban's  fubftance,   and  that  by  Laban's  confent  and 
agreement.  Gen.  xxix.     To  obviate  Jofeph's  dreams, 
his  brethren  fell  him  into  Egypt :  and  by  this  means 
the  Lord  keeps  them  all  alive,  and  accompli  (he.th  that 
honor  to  Jofeph,  which   they  felly    intended   to  pre- 
vent, Gen.  xxxvii.  9,   20,  28.  chap.  xlii.  6.   chap,  i, 
j.j,  20.     Pharaoh    lays  infuperabSe  burdens  on  the 
people,  to   diminjih  them  ;  and  the  Lord  multiplies 
ihem    under  it  :    u  The  more   they  were  oppreifed, 
the  iafler  they  grew/'  Exod.  i.  12.     Mofcs,  a  keeper 
of  llvjep,  a  man  of  flow  ipeech,  and  one  that  had  no 
miri.i  to  the   work,  Exod.  iv.  Jo.  13.  yet  he  fhall  be 
God's  ainbaflador  to  Pharaoh  (the  proudcft  and  mofL 
inilcxiLVe    monarch  upon  earth),  and  bring  Ifrael  out 
of  bondage.     And   who   fhall   be   his  commander  in 
chief,  to  "deliver  his  people  from  their  potent  oppref- 
fji>,    but  Deborah,   a  woman  ?    Judges   iv.    9.     At 
another  time,  Gidejn,  "  whole  faiiiily  was  poor  in 

Manaireh, 


OF  GOD's  SOVEREIGNTY.  3$ 

MannlTeh,  and  he  the  lead  in  his  father's  houfe," 
Judges  vi.  i  5  :•  and  though  he  had  a  numerous  and 
powerful  enemy  to  deal  with,  and  (one  would  think) 
had  need  of  all  the  hands  he  could  make  to  fight 
them,  yet  his  army  of  two  and  thirty  thoufand,  muft 
be  reduced  to  three  hundred  men,  and  they  to  have 
no  other  arms  but  trumpets,  and  lamps  in  their  pitch- 
ers ;  and  by  thete  he  delivers  them  from  that  huge 
hoftj  Judges  yii.  3,  6,  7.  And  much  like  unto  this 
was  Shamgar's  killing  n>  hundred  meh  with  an  ox- 
goad,  Judges,  Hi,  31  ;  and  Samplon  a  thoufand  with 
the  jaw-bone  ot  an  a(s,  chap.  xv.  15.  It  may  farther 
be  traced,  in  his  producing  contrary  effects  by  the 
fame  caufe  j  and  then,  again,  the  fame  effects  by  cauf- 
es  contrary,  Exod*  iv.  63  7*  So  Daniel,  and  his  fel- 
lows, they  had  a  fairer  countenance  with  pulfe  and 
water$  than  thofe  who  eat  of  the  king's  own  provi- 
fion,  Dan.  i*  15,  It  is  further  evidenced,  by  his 
caufing  the  wrath  of  man  to  turn  to  his  praife  ;  which 
in  the  nature  and  tendency  of  it,  is  to  deftroy  them 
that  praife  him  (Pial.  Ixxvi.  10.)  By  his  catching 
the  wife  in  their  own  craftinefs,  and  cauling  them  to 
fall  by  their  own  devices"  (Job,  v.  12,  13.  P(al.  v. 
10.)  ;  witnefs  Ahab  (i  Kings,  xxii.  20,  2-2.),  and 
Haman  (Efth.  vii.  10.}.  The  perfection  of  the 
faints  at  Jerulalem,  was  defigned  to  fupprefs  the  doc- 
trine of  Chrift  \  which  yet  was  thereby  difperfcd  into 
many  countries,  and  cauied  to  grow  mightily,"  Acls, 
viii.  i,  4.  So,  the  preacher's  imprifoament  proved 
to  the  furtherance  of  the  gofpel,  Phil.  i.  12,  14.  And 
fince  the  fcriptures  were  finiihed,  human  ftbries,  and 
our  own  obfervation,  do  abundantly  prove  the  matter 
in  hand.  Do  but  confider  how  it  prevailed  to  the 
dethroning  of  Satan,  and  turning  the  world  up-fide 
down,  and  this  by  means  the  weakeft  and  moil  un- 
iikely  (to  reafon)  that  could  be  pitched  upon  :  net  by 
the  fword  and  Ipear,  the  bow  and  battle-ax,  the  barbed 
horfe,  and  the  martial  heroes  of  the  earth  ;  but  by  the 
bare  word  of  God  :  and  this,  not  by  the  nand  of  ths 

learned 


36  A  PRACTICAL  DISCOURSE 

learned  fcrihes  and  pharifees,  lawyers,  do&ors,  poets 
philofophcrs  ;  but  by  poor  illiterate  fifhermen,  car- 
penters, publicans,  tent- makers.  And  who  (hall  be 
the  fubjefts  and  party  militant  of  this  never-to-be- 
conquered  kingdom  ?  not  "  the  wile  and  prudent, 
mighty  and  noble  ;  but  bribes,  the  poor,  weak,  bafe, 
defpiied,  and  things  that  are  not  ;  and  by  thefe  he 
confounds  the  things  that  are,"  i  Cor.  i.  27.  And 
by  what  arms  ?  *c  patience,  and  faith  in  the  blood  of 
the  Lamb,,"  Rev.  xii.  n.  chap.  xiv.  \z. 

Confi  ler  alfo,  the  c^nftant  perfecution  of  the  church, 
and  that  by  men  of  all  forts,  efpecially  thofe  of  great- 
eft  power  and  policy  ;  the  barbarous  devaluations  that 
have  been  made  upon  it ;  and  with  what  implacable 
enmity  the  world  is  edged  againft  it ;  and  that  yet  it 
ftands  invincible,  and  is  dill  getting  ground  :  you  can- 
not but  acknowledge  the  evident  footdeps  of  fovereign 
power  ;  "  that  the  mod  High  beareth  rule  over  all, 
Dan.  iv.  25,  26.  and  as  for  the  counlels  of  the  wife, 
he  Lurneth  them  backward,"  I  fa.  xliv.  25. 

Eighthly,  An  efpeciai  ray  of  this  glorious  power 
mines  forth  in  God's  actual  predominating  and  fubdu- 
ing  the  fpirits  of  men,  in  calling  and  converting  whom 
he  will.  One  would  think  that  a  rational  being 
mould  better  difcern  his  own  interett,  and  out  of 
choice  comply  with  the  will  of  his  Maker,  as  who 
mu't  needs  bed  know  what  is  bed  for  his  creature, 
an<3  who  in  realm  can  have  no  other  deh'gnupon  hicii 
but  his  own  <>ood  :  but  we  find  it  otherwife  ;  the 
bed  things  degenerated  turn  the  word,  and  are  hard- 
lied  reduced.  Of  all  creatures,  man  fallen,  doth  mod 
avert,  impugn  and  refill,  when  God  would  turn  him 
out  of  his  natural  courfe  ;  notwithstanding  the  fore  it 
o!:  evils  do  attcn.1  his  prefent  date,  and  all  defireable 
happinefs  would  apparently  follow  his  change  ;  yet,  io 
wedded  he  is  to  his  luds,  and  head-ilrong  in  his  own 
will,  that  none  of  thefe  things  move  him  :  but  on  he 
goes,  and  on  he  will,  y^n,  though  an  i-ncenfcd  angel 
with  a  drawn  flvord  (hauid  wkhdand  him.  To  erulli 

them 


OF     GOD's    SOVEREIGNTY.  37 

them  to  nothing,  or  break  them  to  pieces,  were  eafily 
cffc£led  ;  a  little  of  divine  power  would  do  that  :  but 
to  humble  a  proud  and  lofty  Ipirit  ;  to  foften  and  melt 
an  obdurate  heart  ;  to  tame,  meeken,  and  reconcile  a 
fanguinary  rebel  ;  to  change  the  very  inwards  of  one 
habituated  in  fin  and  enmity  againft  God,  and  make 
him  pliable  to  divine  impiefiions  :  this  highly  pro- 
claims the  exceeding  greatnefs  of  his  power  ;  it  is  a 
glorious  trophy  of  divine  Sovereignty.  Which  is  alto 
tarther  conlpicuous,  and  greatly  illuft rated,  in  main- 
taining the  work  begun,  and  bearing  it  on  through  all 
oppofition  :  for  there  needs  the  fame  almightineis  of 
power  to  preferve  the  new  creation,  as  at  firft  to  raife 
it  :  the  way  of  God  being  altogether  upwards  and  fu- 
pernatural,  there  is  a  great  pronenefs  in  creatures  to 
revolt  from  it,  (like  a  rolling  flone  on  the  ileep  of  a 
hill.)  The  remains  of  old  nature  would,  torrent-like, 
bear  down  all,  if  fovereign  power  did  not  bar  up  the 
one,  and  fuftain  the  other.  For  a  fpark  ot  divine  na- 
ture to  live  in  the  bread  of  a  lasted  creature,  is  as 
great  a  miracle,  and  as  high  an  effeft  of  fovereign 
power,  as  all  the  inftances  before  enumerated,  and 
more. 

Ninthly,  The  Sovereignty  of  God  proclaims  itfelf 
with  a  yet  more  aftonifhing  glory,  in  his  eternal  dit- 
pofure  of  men's  everlafting  condition.  To  fhew,  or 
not  to  ihew  mercy  to  pertons  equally  dignified  (or 
rather  undignified)  in  them  (elves  :  to  make  of  the 
fame  lump  one  vefiel  to  honor,  and  another  to  di (hon- 
or, is  the  iublimeft  act,  and  mod  apparent  demonflra- 
tion  of  fovereign  power  concerning  men.  The  reafon 
of  which  (and  that  to  fat isf action ;  might  have  been 
given,  and  wouk\>  had  it  befitted  the  greatnefs  of  God, 
or  the  truft  and  reverence  we  owe  to  him  :  but  for 
the  prefent  he  is  pleafed  to  give  none  other  but  that 
of  his  right  ;  he  may  do  what  he  will  With  his  own, 
Rom.  ix.  18. 

Laftly,  Moft  tranfcendently  glorious,  and  for  ever 
and  adorable,  is  the  fovereignty  of  God,  in  his  or- 
daining 


38  A  PRACTICAL    DISCOURSE 

daining  the  man  Jefus,  "  who  was  holy,  harmlefs,  un- 
defiled,  and  feparate  from  finners,"  and  was  alfo  unit- 
ed to  the  fecond  perfon,  '<  to  make  his  foul  an  offer- 
ing for  fin."  That  the  Lord  of  glory  ihould  be  made 
fin,  and  a  curfe  ;  that  was  fuch  a  tremendous  ad  of 
divine  Sovereignty,  as  never  ("hall  be  parallelled,  and 
mould  therefore  for  ever  leal  up  our  lips  from  replying 
againft  God,  about  his  difpofing  of  fmful  worms; 
which  thing,  whenever  we  hear  or  think  upon,  we 
Ihould  put  our  mouths  in  the  duft. 

Before  I  come  to  the  inferences,  I  would  add  a  cau- 
tion or  two,  to  prevent  thofe  fmifter  deductions  which 
our  deceitful  hearts  may  be  ready  to  draw  from  this 
ibvereign  truth, 

Caution  I.  See  that  you  make  not  God  the  author 
of  fin,  by  charging  his  facred  decree  with  ruens  m»f- 
carriages,  as  if  that  were  the  caufe  or  occafion  of  them ; 
which  we  are  fure  it  is  nor>  nor  can  be  any  more 
than  the  fun  can  be  the  caufe  of  darknefs.  Be  it 
always  remembered  that  the  Lord's  rejecting  ot 
men,  puts  nothing  of  evil  into  them,  nor  necef- 
fitates  the  will  ;  it  only  leaves  them  to  their  own 
ways,  which  they  freely  choofe  :  yet  banking  ;hem  in, 
and  flopping  them  up,  as  he  did  the  fountains  of  the 
great  deep,  left  they  deluge  the  world  with  fin. 

Caution  II.  Go  not  about  to  palliate,  nor  think  to 
extenuate  your  fin,  by  arguments  fetched  from  God'i. 
uecree.  That  fin  of  the  J^ws,  in  f?  crucifying  the 
Lord  of  glory,"  was  in  no  wife  leiftned,  becauie  the 
counfel  of  God  had  determined  the  thing  to  be  done, 
For  they  perpetrated  it  with  wicked  bands.  I\6r  is 
mens  unbelief  ever  the  leis  culpable,  from  God's  eter- 
nal difpofement  of  their  conditions  ;  for  it  is  not  upon 
that  confederation  that  tlicy  ftum'ble  at  the  word,  or 
turn  the  deaf  ear  to  it,  or  reiift  it  ;  but  from  their 
own  natural  blindnefs,  and.  enmity  ag?.  in  ft  it. 

And  fo  I  come  to  the  inferences  of  thjs.  greatly  im- 
portant dodrine  :  and, 

.z,  Frora  the  fcriptures  io  copioufly  holding  ii 

forth, 


OF    GOD's     SOVEREIGNTY.  59 

forth,  1  infer,  that  the  doclrine  of  God's  Sovereignty 
is  a  very  teaching  docVme,  and  full  of  inftruction  ; 
and,  confcquently,  that  it  is  both  a  duty,  and  much 
for  our  profit,  to  be  well  acquainted  with  it.  And 
great  confidence  I  have,  that  the  farther  you  go  in  an 
humble  fiducial  difquifkion  and  contemplation  of  it, 
the  clearer  will  be  the  rcafon  thereof,  and  the  more 
ufefulnefs  will  (till  appear  to  be  in  it.  Let  reafon  but 
keep  its  own  place  (chat  is,  let  it  go  by  the  rules  of 
right  and  reafon),  and  nothing  will  be  more  conlbnant 
thereto,  than  that  "  the  molt  High  fhould  hear  rule 
over  all,  and  do  according  to  his  will ;"  and  that  men, 
who  are  atoms  of  clay  animated  by  his  breath,  flioukl 
own  him  for  their  (bvereign  Lord,  and  accordingly 
iubmit  to  him  ;  yea,  though  fo  it  were  that  our  own 
perfonal  welfare  were  not  concerned  in  it,  it  will  be  of 
iingular  u'e  and  moment  to  us  in  the  whoJe  of  our 
lives.  Nothing  like  this  will  allay  thofe  carnal  reafon- 
ings,  which  are  fo  unreaionabJy  prone  to  put  in  their 
verdid  of  fpiritual  things  (which  yet  carnal  reafon  hath 
no  cognizance  of)  -,  and  will  indeed  be  filenced  by 
nothing  elfe  :  the  apoftle,  therefore,  thinks  them  not 
worthy  a  further  reply,  whofc  captious  enquiries  the 
Sovereignty  of  God  will  not  fatisfy  :  "  Thou  wilt  lav 
then  unto  me,  why  doth  he  yet  find  fault  ?  for  who 
hath  refilled  ^  his  will  ?  Nay,  but,  O  man,  who  art 
thou  thatreplieft  againft  God  ?  Shall  the  thing  rorm- 
ed  fay  unto  him  Chat  formed  it,  why  haft  thou  made 
me  thus  ?  hath  not  the  potter  power  over  the  clay, 
of  the  fame  lump  to  .make  one  veflel  unto  honor,  and 
another  unto  clilhonor  ?"  Rom.  ix.  19,  20,  21.  O 
that  the  glory  of  this  high  attribute  might  hide  pride 
from  men  !' 

A  fecond  inference,  which  naturally  flows  from  this 
doclrine,  is  that  of  the  Pfalmift  :  "  O  come,  let  us 
worfhip,  and  bow  down,  and  kneel  before  the  Lord 
our  maker,  Pfal.  xcv,  6.  Let  us 'give  him  the  glory 
of  this  great  attribute,  by  a  real  and  practical  owning 
that  indifpenfible  bond  of  obedience  which  it  lays  up- 

-  on 


4Q  A  PRACTICAL  DISCOURSE 

on  every  creature  :  we  are  highly  obliged  by  it,  both 
in  point  of  iubjeftion,  and  in  point  of  faith. 

Firft,  In  point  of  fubjeftion  ',  to  his  laws,  ordinan- 
ces, and  providences. 

i.  For  the   laws  of  God,  and  his  appointments. 
Thefe  we  are  to  attend,  obferve,  and  obey  ;  I  cannot 
fay,  "  For  the  Lord  hath  need  of  them  5  for  neither 
can  our  righteouinefs  profit  him,  nor  our  wickednefs 
impair  him,  Job  xxii.    2,  3.  chap,  xxxiv.  7.     "  He 
is  the  Lord  thy  God,  and  worfhip  thou  him,    Bfalm 
xlv.  12.     This  is  that  ftrong  reaion  by  which  he  hath 
backed  both  commands    and  prohibitions  :  J  am  the 
Lord  thy  God/'  Exod.  xx.  ^.     Thou  (halt  do  thus  . 
and  thus  thou  (halt  not  do,   V  I  am  the  Lord  :"  this 
he  lets  in  the  front  of  al!  \  and  with  this  he  clofeth 
the  rear,  and  guards   them   on  every   fide.     Moles 
brings  it  in  as  a  convincing  reafon  why  we  fhould  love 
God  with  our  whole  heart,  and  keep  his  command- 
ments, naoiely,  becaufe  he  is  the  Lord,   and  he  only, 
Deut.  vi.  4.     No  one,  therefore,  may  pretend  to  a 
right  of  giving  laws  to  men,  or  to  an  intereft  in  their 
love  and  obedience,  fave  with  refpecl  to  Qod,  and  the 
authority  they  have  from  him.     And  though  he  fome- 
times  is  pleafed  (and  it  is  a  great  condefcenfion  in  the 
great  God),  by  arguments  taken  from  our  own  good, 
to  draw  us  to  obedience  :  "  Do  it,  for  it  is  for  your 
life-,'*  Deut.  xxxii.  37,  yet  ir;  our  fpirits,  that  of  his 
ioyereign  glory  fhouid  have  the  preference.     To  cad 
out  Ifhmael,  was  a  thing  grievous  to  Abraham  ;  but 
being  commanded  of  God,  be   ^  debates  it  not,  nqp- 
delays  to  do  it."    Therefore  hold  on  your  way,  though 
sever  fo  great  obfcurity  be  upon  ir  at  prefent  *.  mind 
your  duty  in  the  midft  of  diicouragements ;  go  as  Pe- 
ter, who,  though  he  had  laboured  all  night,  and  caught 
nothing,  yet  fays  ;    "  Matter,  at  thy  command  I  will 
let  down  the  net  again,"  Luke  v-  5* 

2.  Be  fubjedl  to  his  ordinances.  If  he  pleafe  to 
command  the  ufing  fucli  means  as  have  no  natural 
virtue  towards  fuch  an  effect^  as  in  Mofes  ilretching 

his 


OF  GOD's  SOVEREIGNTY.  41 

his  hand  over  the  Tea,  and  fmiting  the  rock  with  his 
rod  j  fo  water  in  baptifm,  and  bread  and  wine  in  the 
Lord's  flipper  :  prefume  not  to  fay,  "  What  is  there 
in  thefe  ?"  Godlinefs  is  a  myftery,  which  only  faith 
can  underftand  :  there  is  no  divine  inftitution,  but 
hath  mea:  in  it  than  you  know  not  of,  which  if  right- 
ly ufed,  will  fpeak  for  itfelf.  It  he  pleafe  to  maka 
clay  of  dud  and  fpittle,  contemn  it  not  j  but 
fubmit  to  his  will  and  way,  and  be  thankful  for  thy 
cure.  Samfon's  hair  was  an  ordinance  to  him  ;  which 
when  he  flighted,  the  Spirit  ot  God  left  him,  and  he 
became  as  other  men,  and  recovered  not,  until  it  was 
grown  again  :  "  Lo,  thou  (halt  conceive  and  bear  a 
ion  ;  and  no  razor  (liall  come  on  his  head  :  for  the 
child  mall  be  a  Nazarite  unto  God  from  the  womb  : 
and  he  fhall  begin  to  deliver  Ifrael  out  of  the  hand  of 
the  Philiftines,"  Judges  xiii.  5.  "  And  Delilah  made 
Samfon  ileep  upon  her  knees  :  and  me  called  for  a 
man,  and  {he  caufed  him  to  fhave  off  the  feven  locks 
of  his  head  ,  and  fhe  began  to  afflict  him,  and  his 
ftrength  went  from  him.  Howbeit  the  hair  of  his 
head  began  to  grow  again  after  he  was  fhaven,"  chap, 
xvi.  19,  22. 

3.  As  touching  the  providences  of  God  :  obfcrve 
them,  and  lubmit  to  them.  Look  not  on  them  as 
empty  things,  the  lead  may  yield  you  inflruelion,  as 
alfo  the  moft  unlikely  :  "  Out  of  the  eater  comes 
forth  meat,  and  out  of  the  ftrong  fweetnefs,"  Judges, 
xiv.  14.  though  the  things  be  a  riddle  to  an  heart 
uncircumcifed,  plough  with  his  heifer,  and  ye  fhall 
find  it.  Neither  look  on  them  as  things  impertinent ; 
but  fey  rather,  u  Is  there  not  a  cauie,"  though  I  fee 
it  not  ?  the  Lord  does  nothing  in  vain.  Neither  yet 
look  on  them  as  things  contingent  :  a  fparrow  falls 
not  without  his  will,  and  the  hairs  of  your  head  are 
all  numbered,"  Matt.  x.  29,  30.  David  was  dumb, 
and  opened  "  not  his  mouth  ;"  why  ?  "  Becaufe  thou 
Lord  didft  it,"  Plal.  xxxix.  9.  and  Shimei's  curfmg 

" 


4*  A  PRACTICAL  DISCOURSE 

he  bears  patiently  on  the  fame  account,  "  the  Lord 
hath  bidden  him,"  2  Sam.  xvi.  10,  n. 

There  may  be  fuch  a  mixture  and  confufion  of 
things,  and  your  expectation  fo  delayed  and  fruftrat- 
ed,  that  your  iroward  untamed  heart  may  be  ready  to 
wrangle  it  out,  "  Why  falls  it  alike  to  all  ?  why  to 
the  juft  according  to  the  work  of  the  wicked  ;  and  to 
the  wicked  according  to  the  work  of  the  righteous  ?" 
Eccl.  viii.  14.  or,  "  why  one  event  to  them  both  ,?" 
This  is  not  to  enquire  wifely  ;  you  mould  rather  con- 
clude, "  the  Lord  hath  need  of  them  ;"  that  is,  he 
hath  occasion  to  ufe  iuch  a  providence  to  fulfil  a  word, 
or  purpoie  ;  and  that  of  greater  importance  than  to 
htisfy  your  private  concern,  or  prefent  expectation. 
If  you  would  caft,  fo  as  to  lie  by  your  mark,  this  at- 
tribute of  Sovereignty  gives  you  the  beft  ground. 
Search  and  obferve  as  much  as  you  will,  fo  you  take 
faith  along  with  you,  without  which  you  can  do  noth- 
ing warrantably.  Faith  is  a  fworn  officer  to  the  great 
King,  and  has  a  key  for  every  lock  that  is  fit  to  be 
opened  :  it  forces  nothing  ,  but  where  it  cannot  en- 
ter, it  flays  without,  and  waits  a  better  feafon.  Let 
faith  alfo  be  chief  fpeaker  in  all  your  debates  ;  and 
then  the  refult  will  be,  that  carnal  reafon  and  prefent 
fenfe  (though  very  tenacious  and  (lubborn)  (hall  yielcl 
the  caufe,  and  let  you  go. 

The  fum  of  all  is  this,  that  though  you  be  not  con- 
fcious  to  yourfelf  of  any  particular  caufe  or  milcarriage, 
befides  what  is  common  to  men  (which  was  the  cafe 
with  Job),  "  Lay  your  hand  upon  your  mouth,"  as 
Job  did,  Job  xl.  4.  "  The  mod  High  doth  accord- 
ing to  his  will  :"  this  even  the  proudeft  of  kings  ac- 
knowledged, Dan.  iii.  34,35.)  "  when  his  under- 
iUnding  returned  to  him  j"  and  fo  will  you  :  and 
know,  that  if  your  fpirit  be  out  of  frame  in  your  pref- 
ent condition,  it  would  not,  at  prefent,  be  better  in 
any  other. 

'Secondly,  Our  faith  alfo  is  highly  concerned  in  the 
ioyereignty  of  God  :  for  it  both  obligeth  to  believe  in. 

him. 


OF  GOD's  SOVEREIGNTY.  43 

him,  and  alfo  affords  matter  for  faith  to  work  upon. 
To  thefe  ends  the  Lord  holds  it  forth  to  Abraham  ; 
"  I  am  the  Almighty  God  ;  walk  before  me,  and  be 
thou  perfect,"  Gen.  xvii.  i.  This  was  what  enabled 
him  to  believe  he  mould  have  a  fon  ;  even  while  the 
deadnefs  of  his  own  body,  and  of  Sarah's  womb, 
wrought  (Irongly  againft  it,  Rom.  iv.  19.  This  alfo 
was  what  made  him  fo  readily  alfent  to  the  offering  up 
of  his  fon,  when  he  had  him.  He  had  as  much  to  fay 
againft  it,  as  could  well  be  fuppofed  :  for  the  promife 
was,  that  "  in  Ifaac  all  the  families  of  the  earth  fhould 
be  blefled,"  Gen.  xxviii.  14.  which  promife,  and  this 
command,  Abraham's  reafon  could  not  reconcile. 
The  contradiction  would  furely  have  run  him  down, 
had  not  his  faith  in  this  great  attribute  held  fad,  and 
guided  the  re'ns  j  fuggefting  to  him,  that  he  who  gave 
Ifaac  a  being  from  a  withered  flock,  was  able  alfo  to 
raife  him  from  the  dead,  Heb.  xi.  19.  Abraham 
therefore  difputes  it  not  5  ftands  not  fo  much  as  to 
confider  of  it  ;  but  up  he  gets  early  to  do  it,  Gen. 
xxti.  3.  and  hence  he  obtained  that  honorable  title, 
to  be  called,  "  the  friend  of  God  1"  James  ii.  23. 

Ye  have  feen  now  what  Abraham  did  -3  go  ye  and 
do  likewife  :"  take  hold  of  God's  fovereignty  as  your 
own,  engaged  by  a  covenant  of  grace,  and  fb  to  be 
exerted  for  your  good.  Faith  gives  a  propriety  in 
any  attribute  it  looks  upon,  and  draws  out  the  virtues 
thereof  for  itfelf.  And  therefore,  whatever  difficulties 
are  in  your  way,  be  not  diflieartened  by  them  ;  but 
call  in  this  fovereign  power,  by  faith  to  your  help. 
Remember  the  ready  fubjection  which  ail  creatures 
do  pay  to  his  word  -,  by  which  alone  (without  crea- 
tures fervice)  he  can  level  the  mountains,  and  make 
crooked  things  ftiaight  ;  reftrain,  alter,  invert,  and 
turn  upflde  down  the  very  courfe  of  nature:  lo  trjat 
which  is  death  in  itfclf,  (hall  be  life  to  you.  New 
cords  and  withs,  whtn  touched  by  his  word,  are  as 
flax  and  tow  when  touched  by  the  fire  ;  iron  ihall  be 
&  ft  raw,  and  brafs  as  rotten  wood,  Judges  xvi.  7. 


44  A  PRACTICAL   DISCOURSE 

Job,  xli.  27.  Therefore  lengthen  the  cords,  and 
ftrengthen  the  Rakes  of  your  faith  :  you  cannot  be- 
lieve greater  things,  or  better  than  God  can  do  tor 
you.  Even  fin  itielf,  which  is  the  great  (and  really 
the  only)  evil  ;  it  is  his  enemy  as  much  as  yours  : 
and  you  may  be  fure,  he  would  not  have  fuffered  its 
being  in  the  world,  if  he  had  not  a  power  to  correct  and 
curb  it,  yea,  and  to  deftroy  it  too,  at  his  pleafure  : 
take  hold  of  his  fovereign  ftrength,  and  your  work  is 
done. 

But  here  alfo  a  caution  or  two  may  feafonably  be 
added,  for  iiich  reafons  as  are  mixed  with  them. 

1.  If  death  in  the  pot  hath  once  been  healed,  and 
your  borrowed  ax- head  (funk  once,  paft  hopes  of  re- 
covery) brought  again  to  your   hand,  2  Kings,  vi.  6. 
fee  that  remiffnefs  grow  not  upon  it,  left  at  another 
turn  the  handle   drop   after   the   head.     Gather  not 
wild  gourds  a  fecond  time,   2  Kings  iv.  39,  &c.  left 
your  prophet  be  abfent,  or  meal  denied  you.     Pre- 
fume  not  to  dally  with    temptations  (as  Saoifon  did), 
and  then  think  to  go  out  and  make  yourfelf  as  at  oth- 
er times,  Judges  xvi.  20.     The  divine  power  is  too 
great  a  thing  to  be  trifled  with,  or  made  to  ierve  with 
the  follies  ot  men. 

2.  Never  look  on  this  great  attribute  of  fovereign- 
ty,  without  your  Mediator.    As  without  him,  it  can- 
not but  be  matter  of  terror  and  amazement  to  fin- 
ners  ;  it  is  he  only  can  render  it   propitious  to  you, 
As  nothing  is  pleating  to  God,  but    in  and   through 
Chrift  ;  fo  nothing  in  God  is  comfortable  to  men,  or 
for  their  eternal  good,  but  as  it  conies  to  them  through 
him  :  as  waters   out  of  the  fea  immediately  are  not 
potable,  unlels  they  be  firft  decoded  by  the  fun,  or 
pafs  through  fome  veia  of  earth,  to  make  them  con- 
gruous to  our  nature. 

I  fhail  here  mention  two  particulars  of  neareft  con- 
cernment to  us,  wherein  we  are  in  a  fpecial  manner  to 
have  refpedt  unto  the  Sovereignty  of  God. 

x.  As 


OF   GOD's   SOVEREIGNTY.  45 


T.  As  touching  your  own  condition  (your  everlafl- 
ing  condition),  fubmit  to  mercy,  to  fovereign  mercy  ; 
that  is,  yield  yourfelf  to  God  without  capitulating,  or 
making  terms  with  him.     Thofe  Syrians  well  under- 
flood   the    meaning  of  this  ;  they  put  ropes  on  their 
heads,  and  diemfelves  in  the  conqueror's  hands,  upon 
an  uncertain   conjecture,   "  [peradventure  they  will 
fave  us  alive/']    i  Kings  xx.  31.     So  do  ye,  although 
ye  have  but  a  [may  be]  "  we  lhall  be  hid,"  Zeph.  ii. 
3.  mind  your   duty,  and  leave  the  iffue  to  God  ;  be- 
lieve above  hope  and  againft  hope  :   follow   God   in 
the  dark,  as  your   father  Abraham  did,  not  knowing 
whither   he   would  lead  him  :  thus  to  do,  is  to  give 
glory  to  God.     Therefore,  "  fear  the  Lord,  and  obey 
the  voice  of  his  fervant  ;"  even  then,  "  when  ye  are 
in  darknefs,  and  have  no  light,"  Ifa.  1.  10.  (namely, 
of  his   fpecial   favour  and  love  to  you  in  particular.) 
And  though  never  fo  great  difcouragements  are  before 
you,  from  the  guilt  of  fins  committed,  the  power  of 
in-dwelling  corruptions,  and  your  preient  averfenefs  to 
believing  ;  and  here  withal,  that  faith  is  the  great  com- 
mandment i  let  your  heart  anfwer,  is  it  my  duty  [my 
DUTY]  to  believe  ?  Nay,  then  I  muft.     Remember 
his  greatnefs,  his  abfolute   dominion,  the  uncontrola- 
blenefs  of  his  matters  ;  that  tc  he  hath  concluded  all 
in  unbelief,  that  he  might   have    mercy    upon  all," 
Rom.  xi.  32.  (that  is,  that  the  falvation  ot  thofe  who 
(hall  be  faved  might  appear  to  be  of  mercy,  and  to  be 
fo  acknowledged)  :    to  him  therefore  commit  your 
cauie,  and  commit  it  to  him  as  your  fovereign  Lord, 
and  fo  leave  it  with  him  ;  and  fee  that  you   take  it 
not  out  of  his  hand  again,  by  your  doubting  the  iflTuc 
of  it  :  and  know,  that  then   is  your  foul  neareft  to 
peace  and    fettlement,  when  brought  to  this  fnbmif- 
lion,  "  Be  in  fubjecYion  unto  the  Father  of  fpirits, 
and  live,"  Heb.  xii.  9. 

But  let  not  the  word  be  mifcon (trued  :  I  do  not 
mean,  by  fubmifiion,  that  you  lliould  be  fatisried  un- 
der a  denial  of  mercy,  on  the  account  of  God's  abio- 

lute 


46  A   PRACTICAL  DISCOURSE 

lute  dominion  :  I  cannot  think  that  a  neceflary  ternl 
or  qualification  in  your   treating  with   God  for  falva- 
tion  :  for,,  i .  I  do  not  find  that  God  requires  fuch  a 
fubmiflion,  as  the  condition  of  obtaining  mercy  j  nor 
that  he  hath  made  any  promife  to  give  Inch  a  lubmif- 
fion,  in  order  to  that  end  ;  nor  any  inftance  in   fcrip- 
ture  of  the  faints  having  or  endeavouring  fuch  a  frame 
of  fpirit  in  that  bufmeis  ;  nor  yet  that  men  are  any 
where  taxed  for  not  attaining  to  it.     They  are  blam- 
edj  indeed,  and  that  worthily,  for   not  fubmitting  to 
the  righteoufnefs  of  God  ;  (that  is,  for  not  renouncing 
their  own,  arid    flying   to  that  of  Chrift)  :  and  this 
blame-worthineis  you  cannot  efcapc,  if  finding  your- 
felf  loll  and  undone,  you    will  not  prefently   run   to 
Chrift,  without  firft  finding  in  yourfelf  fomething  that 
may  feem  to  commend  you  to  him.     2.  Such  a  fub- 
rniffion  feems  repugnant  to  God's  revealed  will.     For* 
if  this  be  the  "  will  of  God,  even  our  fanctification," 
that  we  mould  believe  on  his  Son,   and  love  him  with 
our  whole  heart  ;  then  it  cannot  be  his  will,  that  we 
fhould  be   willing  to  remain  in  an  unfanclified  ftateT- 
in  unbelief  and   enmity  againtl  him  ;  which  -are  the 
infeperable  conjuncts  of  willingnefs   to   be  feparated 
from  God.     3.  Becaufe  the  promife  of  eafe  and  reft 
is  made  to  the  weary   and    heavy   laden,    carrying   to 
Chrift  ;  not   to  a  contentednefs   to   bs   divided  from 
him  :  and  the  promife  ot  fatisfaftion  is  to  your  hun- 
gering and  thirrting  after  righteoufnefs  ;    not  to  the 
cefTation  of  your  defire,  without  the  thing  which  only 
canfatisfy.     Becaufe,  to  be  fatisfied  without  obtaining 
mercy,  is  to  be   fatisfied  with  an  utter  incapacity  to 
glorify  the  grace  of  God,  and   to  enjoy  carttrryunioa 
with  him  :  which  are  the  principal   end  and  duty  of 
men.     5.  It   is  crofs   to  the  genius  and    concreated 
principle  of  the  reafonable  creature,  which  is,  to  ieck 
its  own  happinefs  :  in  any    thing    fhort    of  which  it 
ought  not  to  acquiefce.     6.  Such  a  fubmiflion  cannot 
be  rcquifite  in  preparatory  work  ;  becaufe  that  wouki 
fuppoie  the  higheft  pitch  of  grace  attained  (if  yet  it 


OF   GOD's    SOVEREIGNTY.  47 

be  a  grace  and  attainable),  before  you  believe  :  and 
corifcrquently,  that  it  is  not  a  grace  out  of  Chrift's  ful- 
iiefs  ;  for  ye  are  fuppofed  to  have  it  before  ye  go  to 
him.  And  therefore,  when  I  fay,  ye  muft  lubmit, 
without  capitulating  or  making  terms ;  my  meaning 
is,  ye  are  not  to  treat  upon  terms  of  your  own  making, 
nor  propound  any  thing  to  God,  but  what  fbvereign 
mercy  propounds  to  you,  as  the  way  and  means  of  ob- 
taining your  great  end  :  and  great  reafon  ye  have  for 
this  fubmiflion  ;  for  herein  lies  your  intereft  ;  tliofe 
being,  in  truth,  the  only  terms  by  which  a  loft  and 
finfui  creature  can  be  rendered  ialvable,  or  capable  of 
being  faved  :  as  will  further  appear  in  the  fequel  of 
this  difcourfe. 

I  think,  with  humble  •  fubmiffion,  that  if  any  point 
of  time  may  be  fuppofed  before  the  decree,  it  was 
then  -that  abfolute  dominion  bore  fway  ;  but  ever 
fince  election  came  in,  it  is  grace  that  reigns  :  not 
that  Sovereignty  is  ceafed,  but  transferred  :  before  it 
was  in  power,  but  now  in  grace  ;  in  grace,  as  touch- 
ing the  elect,  and  in  juffice,  refpecling  the  reft. 
Grace  is  the  attribute  God  delights  to  honor,  and  all 
the  other  are,  if  I  may  fo  fpeak,  as  fubjects  of  this  : 
even  Chrift  himfelf  was  made  a  fervant,  to  perform 
the  pleafure  of  his  grace  :  "  Behold  my  Servant,  whom 
I  uphold  -,  mine  elect,  in  whom  my  foul  delighteth  : 
I  have  put  my  fpirit  upon  him  :  he  (hall  bring  forth 
judgment  to  the  Gentiles,."  Ifa.  xlii.  i.  So  then,  that 
you  are  to  fubmit  unto,  is  the  good  pleafure  of  God'? 
will,  as  held  forth  in  the  covenant  of  grace,  undertak- 
ing for,  and  perfectly  able  to  fave  you  ;  and  as  hav- 
ing his  fovereign  power  engaged  to  make  it  good. 
Which  feems  the  fcope  of  that  paflage  in  Mofes's 
prayer  for  the  people,  when  they  had  highly  provoked 
God  :  "  Let  the  power  of  my  Lord  be  great,  accord- 
ing as  thou  haft  fpoken,"  &c.  Numb.  xiv.  17,  18,  19. 
It  was  to  pardon,  and  ftill  to  own  them  for  his  peo- 
ple. And  to  this  agree  all  thofe  fcripturcs  which 
hold  forth  the  power  of  God  as  the'  ground  of  faith  ; 


48  A  PRACTICAL  DISCOURSE 

as  that  by  which  he  is  able  to  pardon  fin,  to  fubdus 
iniquity,  and  to  hold  your  fouls  in  life.  You  are  there- 
fore directed,  if  yoil  will  have  peace  with  God,  "  to 
take  hold  of  his  ftfength,"  Ifa.  xxvii.  5,  which  can- 
not be  meant  of  a  eontentedncfs  in  having  that  ftrengtli 
put  forth  to  deftroy;  but  is  being  perfectly  able  and 
engaged  by  his  covenant  to  fave  you.  As  to  the  time 
when  the  Lord  will  manifeft  his  love  to  you  ;  as  alfo 
the  mariner  and  meafure  of  difpenfing  it  5  the  good 
pleafure  of  his  will  is  expfefily  and  with  all  qutetnefs 
of  (pirit  to  be  fubmitted  unto  :  but  as  to  the  thing  it- 
felf,  you  ought  not  to  be  faid  nay  :  but  do  as  he  did, 
who  had  power  with  God,  and  prevailed.  <c  He  wept 
and  made  fupplication,"  Hof.  xii.  4.  but  flill  refolv- 
ed.  "  I  will  not  let  thee  go,  except  thou  blefs  me, 
Gen.  xxxii.  26. 

2.  As  for  the  other  neareft  concernment,  touching 
your  children,  deal  in  like  manner  for  them,  by  fub- 
mitting  to  the  fame  mercy.  It  is  true,  that  next  to 
your  own  perfonal  (alvation,  there  cannot  be  a  greater 
evidence  of  God's  love  to  you,  than  to  choofe  your 
children  after  you  ;  nor  any  thing  more  defirable  to 
you  :  therefore  4<  command  them,  and  inftruft  them 
to  keep  the  way  of  the  Lord,*1  Gen;  xviii.  19.  that 
he  may  bring  on  them  the  blefling  you  mofr  d-efire 
for  them  :  but  be  not  over  folicitous  and  call  down, 
becaufe  you  fee  not  yet  the  rrmks  of  election  upon 
them.  The  Lord  doth  not  indeed  bind  him'eH  to 
take  all  a  believer's  children,  nor  doth  he  limit  him- 
fclf  from  taking  any  others.  There  is  nothing  de- 
clared touching  his  purpofe  to  take  all  the  one,  left 
they  fhould  thence  take  occafion  to  remifs  in  their  du- 
ty (which,  till  converfion,  is  very  natural  to  us  )  ;  nor 
doth  he  exclude  the  children  of  others  :  for  that  might 
dilcourage  and  weaken  their  hands  to  that  which  is 
good.  In  this  various  difpenfing  of  his  everlaflinp, 
love,  he  is  p'eafed  fo  to  referve  his  liberty  and  fover- 
eign  prerogative,  that  he  greatly  manifefb  his  love  to-' 
believers,  in  fo  frequent  choofing  of  their  Iced  ;  and 

the 


OF    GOb's    SOVEREIGNTY.  49 

the  freenefs   of  his  grace,  in  not  rejecting  wholly  the 
feed  of  others. 

Infer.  3.  How  happy  and  fovereignly  blefled  are 
thofe  who  have  an  intereft  in  this  great  and  fbvereign 
Lord  !  Be  the  earth  ever  fo  unquiet,  and  the  tumult 
of  it  ever  fo  boifterous  and  unruly,  the  Lord  is  above 
them.  He  fits  on  the  waters,  as  a  prince  in  his  char- 
iot, guiding  all  as  he  will  :  he  is  that  great  Dictator, 
whole  word  is  the  kiw  indeed  :  if  he  but  fay,  Come, 
Go,  Do  this,  there  needs  no  more.  Who  "Would  not 
be  the  fubject  of  fuch  a  Prince  ?  and  much  more  his 
favourite  ?  and  yet,  this  high  privilege  every  foul  is 
blefled  with,  that  has  in  truth  taken  hold  of  his  cov- 
enant :  for  that  takes  in  all  between  the  two  eterni- 
ties, and  eternity  itfelf  withal  5  and  the  fpirit  or 
ftrength  of  the  whole  lies  in  thofe  few  (but  very  com- 
pendious) words,  fc<  I  will  be  your  God."  When  the 
Lord  would  comfort  his  people  to  piirp)ofe,  and  put 
on  their  eagles  wings,  what  a  glorious  narrative  doth 
he  make  ot  his  fovereign  power  and  fovereign  great- 
nels,  in  Ifa.  xl.  from  verfe  12,  to  verfe  26  !  And  then 
tells  them,  that  all  this  is  theirs,  verfe  27.  And  if 
God  be  yours,  all  things  are  yours.  Who*  afld  where 
is  he  that  can  fupplant  you  of  his  blefling  ?  you  may 
rejoice  in  his  highnefs*  the  thoughts  whereof  are  mat- 
ter of  terror  to  other  men.  After  the  rehearfal  of  all 
the  happtnefs  and  glory  that  men  or  angels  are  capable 
of,  it  (hall  all  be  comprifed  in  this,  as  the  original 
thereof,  and  furh  of  the  whole,  u  Happy  are  they 
whofe  God  is  the  Lord,'*  Pfal.  cxliv.  15. 

Infer.  4.  We  may  fee  here,  the  reafon  why  God 
doth  fometimes  defer  to  aniwcr  the  doubts  and  que- 
ries we  flick  at,  and  mcft  defire  to  be  refolved  about  : 
it  is  not  only  to  fhew  his  Sovereignty,  but  to  bring 
our  hearts  to  a  practical  acknowledgment  of  it.  Mo- 
fes  was  very  unwilling  to  go  on  this  mefTage  to  Pha- 
raoh :  many  pretences  he  had  to  put  it  by  :  when- as 
the  danger  he  might  be  in  for  killing  the  Egyptian 
was  the  bottom  objection,  though  he  fpeaks  it  not 
D  out. 


So  A  PRACTICAL  DISCOURSE 

out.  Indeed,  the  men  who  fought  his  life  were 
now  dead,  which  if  he  had  known  before,  all 
thofe  exoufes  had  probably  been  fpared  ;  but  the  Lord 
was  pleafed  to  conceal  it  from  him,  until  he  had 
brought  him  to  a  full  compliance  with  his  will,  and 
then  reveals  it  to  him  unifcil,  Exod.  iii.  u.  and.iv. 
10,  13,  19.  So,  Jikewife,  he  would  not  take  off  his 
hand  from  Job,  until  he  had  well  learned  him  this 
leflbn,  Job  xiii.  2,  &c.  Say  not  therefore  (becaufe 
you  have  not  returns  fo  foon  as  you  would),  "  the 
Lord  hath  forfaken  me  ;  my  Lord  hath  forgotten 
ine,  Ifa.  xlix.  [4.  But  follow  that  great  refoiution 
recorded  of  old,  "  I  will  wait  upon  the  Lord>  who 
hideth  his  face  (at  prefent)  from  the  houfe  of  Jacob, 
and  I  will  look  for  him,"  Ifa.  viii.  17. 

Infer.  $t  Let  no  man,  then,  who  will  fay,  "  the 
Lord  he  is  God,"  preiume  to  intrench  on  his  facred 
royalty,  by  feeking  a  reafon  ot  his  decrees,  beyond  or 
b'.'lides  the  good  pleafure  of  his  will.  Even  fovereigns 
of  duft  will  not  admit  it  in  fubjecls,  though  of  the 
tame  mould  with  them  (elves.  It  is  an  imperial  lecret, 
"  the  chief  of  the  ways  of  God  ;"  it  belongs  to  him- 
felf  alone  to  know  it  ;  and  the  knowledge  thereof 
would  not  profit  us  now.  Befides,  there  is  enough 
revealed,  of  great  importance  to  us  at  prefent,  on  which- 
to  employ  the  utmoft  of  our  time  snd  ftrength.  By 
over-grafping,  we  may  fprain  our  hands,  and  unfit 
them  for  fervice,  otlv.-rv/ife  within  their  compafs,  but 
we  giin  nothing.  Therefore 'go  not  about  to  fathom 
t'-jis  «reat  deep.  Who,  but  one  of  (hallow  under- 
iTund'ng,  would  think  to  meafure  the  fea  by  handfuls  ? 
or  to  give  a  demonftrative  realbn  of  its  various  and 
convertable  courles  !  Remember  that  you  magnify 
his  word,  Job,  xxxvi.  24.  But  leflbn  it  not,  by  pre- 
tending to' comprehend  it,  Ecelef.  viii,  17,  "  Sanc- 
tify the  Lord  in  your  hearts,  and  fear  betore  him,'* 
Ifa.  viii.  13. 

Infer.  6.  This  gives  a  reafon,  why  men  of  the  larg- 
eft  capacity,  for  learning  and  natural  undemanding* 

are 


OF  GOD's  SOVEREIGNTY.  jt 

are  fo  mightily  puzzled  and  labyrinthed  in  fpiritual 
matters,  particularly  the  doctrine  of  election  :  why 
they  do  fo  ftrongly  oppofe  it,  and  are  fo  hardly  recon- 
ciled with  it.  They  are  not  (in  truth)  fubdued  to 
the  doctrine  cf  God's  fovereignty  :  and  therefore, 
while  in  difcuffing  thole  points  of  faith,  they  judge  as 
their  natural  optics  reprefent  them,  they  loie  both 
themfelves  and  the  truth  ;  which  yet  /in  ibrrte  degree) 
"  is  made  known  unto  babes,"  (men  of  low  ftature  to 
them)  whofe  fpirits  the  Lord  hath  {ubdued  to  red 
contented  with  what  their  Father  is  pleaied  to  tell 
them  ;  and  for  the  reft  (as  namely,  the  manner  and 
reafon  of  God's  difpofements  and  difpenfations),  they 
live  by  faith  in  his  righteoulhefs ;  waiting  for  the  day 
that  (hall  reveal  all  things  ;  when  the  tabernacle  of 
God,  which  yet  is  in  heaven,  (hall  be  let  down  among 
men,  or  they  taken  up  into  it,  and  thefe  hidden  things 
of  iovereignty  ihall  be  more  openly  known  among  them. 
Lajtly>  This  doctrine  of  God's  abfolute  dominion, 
clears  away  all  that  made-ground  and  rubbifh,  which 
the  principles  of  free-will  grace  do  found  their  election 
upon  )  and  mews  us  the  only  true  and  proper  foun- , 
dation  of  fcripture-election  ;  with  chofe  other  impor- 
tant truths  which  hold  upon  it,  or  are  confequents  of 
it  :  all  which  have  their  head  in  the  fovereignty  of 
God,  and  are  derived  thence,  as  rivers  are  from  the 
lea  :  as  through  his  blefling  and  grace  may  appear  af- 
terwards. And  iol  (hall  clofe  up  this  firft  part  of  the 
preface,  with  that  holy  rapture  of  the  Pialmift  :  <c  Be 
thou  exalted,  Lord,  in  thine  own  ftrength  ;  fo  will  we 
fing,  and  praife  thy  power,"  Pfal.  xxi.  13.  "  The 
Lord  hath  prepared  his  throne  in  the  heavens,  and  his 
kingdom  ruleth  over  all.  Blefs  the  Lord,  yevhis  an- 
gels, that  excel  in  ftrength  !  Blefs  the  Lord,  all  ye  his 
hofts  ;  ye  minifters  of  his  that  do  his  pleafure  !  B!e(s 
the  LorJ,  all  his  works,  in  all  places  of  his  dominion  I 
Bids  the  Lord,  O  my  foul,"  Pial.  ciii.  19,  zl. 


OF 


OF      THE 


RIGHTEOUSNESS  OF  GOD, 


H 


A  V I N  G  founded  this  Difcourfe  on  the 
Sovereignty  of  God,  as  the  belt  and  moft  natural 
ground  of  fatisfaction  (or  captivation)  to  reafon, 
touching  Election  :  now,  as  a  means  to  qualify  our 
fpirits,  and  reconcile  them  with  the  doctrine  of  Sov- 
ereignty, it  feemeth  expedient  to  annex  that  of  his 
Righteoufnefs  :  and,  I  think,  there  is  not  a  more 
rational  proportion,  or  more  obliging  to  fubmifiion, 
than 

"  That  there  is  no  unrighteoufnefs  with  God." 

This  is  the  natural  adjunct  of  divine  Sovereignty, 
which,  as  we  are  indelpenfibly  bound  to  believe,  ib 
to  be  well  grounded  in  the  faith  of  it,  will  be  of  ex- 
ceeding great  ufefulnefs  to  us  in  every  condition  ;  ef- 
pecially  under  thofe  darker  adminiflrations,  of  which 
we  do  not  fee  at  prefent  the  caule,  reafon,  or  tenden- 
cy ;  when  matters  of  great  importance  feem  to  be 
confufed  or  neglected  ;  when  all  things  in  view  fall 
out  alike  to  all  ;  and  you  cannot  know  either  good, 
or  evil,  by  all  that  is  before  you.  I  (hall  therefore 
collect  fome  of  thofe  confiderations,  from  which  you 
may  find  fome  light  and  influence  in  a  dark  and 
cloudy  day  ;  and  by  which  (as  a  means),  I  my  felt' 
was  drawn  in  and  guided  to  this  determination,  before 
I  had  fearched  the  fcriptures  exprefHy  concerning  this 
fubject  :  and  they  may  ferve,  bot]>  as  arguments  to 

demonftrate 


J4  A   PRACTICAL  DISCOURSE 

demonftrate  the  proposition,  and  as  antidotes  againft 
thofe  poiibnous  contradidrions,  which  carnal  reaion 
and  unbelief  will  be  top  often  forging  and  flinging  in 
upon  us.  And, 

Argument  I.  Is  founded  on  that  infinite  bleffednefs, 
which  the  moft  high  God  was  pofTefied  of  in  himfelf, 
before  the  world,  or  any  creature  was  made.  He  did 
not  make  them  for  any  need  he  had  of  them,  but  for 
his  pleafure^  Rev.  iv.  u.  and  if  he  needed  them  not, 
there  could  be  no  need,  or  reafon  why  he  mould  make 
them  fuch,  or  to  fuch  an  end  as  not  to  be  wifely  over- 
ruled, and  their  end  attained,  without  doing  wrong  to 
any.  The  motives  by  which  men  are  fwayed  to 
\vrong-doing,  are  chiefly  two,  i .  To  obtain  fomething 
they  have  not.  Ahab  flew  Naboth  (or  his  vineyard, 
I  Kings  xxi.  and  Athaliah  all  the  feed  royal,  to  get 
the  throne,  2  Kings,  n.  Or,  2.  To  fecure  what 
{hey  have.  Pharaoh  opprefled  the  people,  left  grow- 
ing mighty  they  fhould  ihake  off  his  yoke,  and  get 
them  out  of  his  fervice,  Exod.  i.'io.  Jeroboam  fet 
up  his  calves  to  keep  the  people  at  home,  and  firm  to 
hi'mfelf,  i  Kings,  xii.  27,  28.  and  the  Jews,  they  put 
thrift  to  death,  left  the  Romans  fhould  come  and 
take  away  their  place  and  nation,  John,  xi.  48.  Thefe 
two  have  (ha  red  the  parentage  of  all  the  opprefiion 
and  wrong  doing  that  have  been  in  the  world  :  neith- 
er of  which  is  compatible  with  our  great  and  blefled 
God  :  for  all  things  are  his  already  ;  he  pofiefleth  the 
heavens  and  the  earth,  and  all  the  hefts  of  them,  with 
an  abfoiute  power  and  right  todilpole  of  them.  And 
as  for  fecuring  what  he  hath,  of  whom  fhould  he  be 
afraid  ?  for,  i.  "There  is  no  God  bcfides  him  ;" 
the  IJord  himielf,  who  needs  muft  know  it,  if  theie 
vvere  another,  profefleth  folemnly,  that  "  he  knows 
not  any,'7  Ifa.  xliv.  6,  8.  And,  2.  As  for.  creatures, 
they  are  all  more  abfolutely  under  his  fu'ojeclion,  than 
the  imalleft  duft  under  our  feet  is  to  us.  "  The  na- 
tions are  to  him  lefs  than  nothing  and  vanity,"  Jfa. 
xi.  177.  He  needs  not  fo  much  r.s  touch  them,  to 

brine 


OF  GOD's  RIGHTEOUSNESS.  55 

bring  them  down  :  it  is  but  u  gathering  to  himfelf 
his  fpirit  and  his  breath,  and  they  perifh  together," 
Job,  xxxiv.  14,  15.  If  the  Lord  but  withhold  his 
fuftaining  influence,  they  fall  ot  themfelves  ;  but  he 
remains  the  lame  to  all  generations. 

Arg.  II.  Another  argument  is  founded  on  the  in- 
finite pertedion  of  his  nature.  This  thofe  feraphic 
heralds  proclaim  under  the  notion  of  holy,  holy,  holy, 
Ifa.  vi.  2.  Its  reduplication  imports  the  higheft  per- 
fection. And  Moles  (who  of  all  mortals,  had  ncarcft 
accefs  to  God)  puts  it  in  the  front  of  his  triumphal 
titles,  Exod.  xv.  1 1.  "  Glorious  in  holinefs  !"  It  is 
that  whereby  all  the  divine  excellencies  are  fummarily 
exprefled.  The  righteous  Lord  will  do  no  iniquity  : 
he  is  of  purer  eyes  than  to  look  upon  it.  It  is  an  high 
demonftration  of  his  excellency,  that  he  cannot  deny 
himfelf:  that  is,  he  cannot, do  any  thing  that  is  in  the 
lead  degree  contrary  to  his  holy  nature  ;  nothing  that 
needs  to  be  retraced,  or  to  alter  his  mind  about  it.  His 
will  is  the  rule  of  righteoufnefs,  and  righteoufnefs  is  the 
rule  of  his  will.  The  faints  of  old  were  perfectly  of  this 
mind  :  "  Shall  not  the  Judge  of  all  the  earth  do 
right  ?"  Gen.  xviii.  25.  And  the  apoftle  puts  it  as  a 
queftion  not  to  be  aniwered,  that  if  God  were  un- 
righteous, "  How  then  fhall  he  judge  the  world  ?" 
Rom.  iii.  6. 

Arg+  III.  It  is  alfo  apparent,  from  the  conftant  rule 
and  meafure  of  God's  difpenfements,  which  are  not 
done  fortuitoufly,  nor  rafhly,  but  with  deliberation 
and  exadlnefs.  "  He  lays  judgment  to  the  rule,  and 
righteoufnefs  to  the  plummet,"  Ila.  xxviii.  7.  He 
will  not  puniih  without  a  caule,  nor  more  than  is  de- 
ferved.  Touching  the  fins  of  Sodom,  "  I  will  go, 
down,"  lays  God,  "  and  fee  whether  they  have  done 
[altogether]  according  to  the  cry  of  it,"  Gen.  xviii. 
21.  "  He  renders  to  every  one  according  to  their 
deeds,"  Rom.  ii.  6.  "  and  gives  them  [a  juft]  rec- 
ompence  of  reward,"  Heb.  ii.  2.  "  He  will  not  cad 
away  the  perfect  man,  nor  help  the  wicked,"  Job  viii. 

20. 


|6  A  PRACTICAL   DISCOURSE 

20.  Elipbaz  puts  the  queftion  with  great  confidence 
(as  well  he  might),  "  Who  ever  peri  (heel  being  inno- 
cent ?"  Job,iv.  7.  His  righteoufnefs  is  fuch,  that  it 
even  holds  his  hands  until  the  innocent  be  out  of  dan* 
ger.  The  angels  were  flraightly  commanded,  not  to 
begin  the  execution  of  God's  wrath  on  the  wicked 
world,  *<  until  his  fervants  were  marked  out,"  Rev. 
vii.  3.  and  when  the  Lord. came,  to.  deftroy  Sodom, 
he  haftens  righteous  Lot  to  Zoar,  with  this  only  ar- 
gument, "  I  cannot  dp  any  thing  until  thou  be  come 
thither,3'  Gen.  xix.  22. 

Arg.  IV.  It  is  further  evidenced,  by  the  laws  he 
hath  given  unto  men;  the  fum  of  which  is,  to  do 
righteoufly  ;  and  the  end  of  them,  the  good  and  wel- 
fare of  the  creature.  After  a  thoufand  years  experi- 
ence of  thefe,  compared  with  the  ifTue  of  men's  in- 
ventions, they  are  acknowledged  to  be  "  right  judg- 
ments, good  ftatutes,  and  laws  of  truth,"  Neh.  ix.  3. 
What  an  admirable  catalogue  have  we  in  Remaps  xii. 
12.  and  Galatiansv.  22. ! 

1.  Of  fucji  as  concern  our  duty  towards  himfelf 
immediately,  this  is  the  fum  :  "  Thou  (halt  worfhip 
the  Lord  thy  God,  arid   him  only  (halt  thou  ferve," 
Matt.  iv.  10.     There  is  nothing  more  equal  and  juft 
than  to  worihip  and  fervehim,  whole  we  are  :  to|ove 
and  to  live  to  him,  from    whom    we  have  our  life 
and  breath  ;  efpecially  copfidering   that  <c  his  com- 
mandments are  our  life,"  Deut.  xvi.  18,  19. 

2.  Such  as  refer  more  immediately  to  .ourfelves,  as 
temperance,  chaftity,  moderation,  ipbriety,  &:c.  Thefe, 
?.s  is  evident  to  all,  do  greatly  conduce  to  our  outward 
welfare,  both  in  point  of  health,  eftate,  prosperity,  &c. 
And  what  evil  confequents  do  attend  the  contraries 
of  thofe  virtues,  might   be  evrery   day's  obferyation  ; 
snore  efpecially  fuch  as  relate  to  ourlpiritual  Irate  and 
welfare  :  of  which  more  particularly  under  the  next 
argument. 

3.  Such  commands  alfo  as  rcipecl  our  duty  towards 
men  i  as  to  do  jullly  ;  to  ihew  mercy  ;  to  "  follow 

peace 


OF  GOD's   RIGHTEGUSKTESS. 


peace  with  all  men,"  every  one  to  fliind  'his  own  bufi- 
nefs,  and  not  intermeddle  with  others  :  'fo,  to  be  iu  In- 
ject to  the  powers  that  be  ,"  and  to  "  pray  for  -thole 
in  authority"  (the  neglect  of  which  duty  may  -be  a 
caufe  of  our  difquietment  from  them,  at  leaft  it  may 
prove  an  eclipfe  of  our  joyfulnefs  in  fufeing  Bunder 
them,  &c.)  ;  the  furn  of  this  kind  of  duties  we  'have 
in  that  ftanding  uncontrolable  rule,  of  "  doing  to  oth- 
ers  as  we  would  they  mould  do  unto  us."  On  the 
contrary,  there  is  .nothing  forbidden  but  what  tends 
to  our  hurt  -,  as  if  it  were  needful,  might  be  demon- 
ilrated  by  inftances  innumerable. 

4.  Tothisalfo  might  be  added,  the  ftrict  injunc- 
tions that  God  bath  laid  upon  the  fubordinate  difpenf- 
ers  of  his  law  ;  as,  namely,  "  to  judge  the  people 
with  juft  judgment  ;  not  tj  wreft  judgment,  nor  re- 
fpec~t  perlons,"  Deut.  xvi.  18,  19.  "  yea,  he  curfeth 
them  that  pervert  judgment,"  chap,  xxvii.  19.  "and 
will  furely  reprove  them  that  accept  perfons,"  Job, 
xiii.  10.  &c.  And  "  (hall  mortal  man  be  more  jufl 
than  God  ?"  chap.  iv.  i  7.  Will  he,  under  fuch  pen- 
alties, command  men  to  do  thus,  apd  not  much  more 
do  fo  himfelr  ? 

Arg.  <;.  Another  beam  of  the  righteoufnefs  of  -God, 
fliincs  forth  in  his  putting  the  matter  of  our  duty  into 
fuch  a  way  and  method,  as  renders  it  more  facile,  awd 
nioftly  couduceth  to  our  chief  end. 

As,  i.  "  To  remember  our  Creator  in  the  days  of 
cur  youth,"  Eccl.  xii.  12.  For  the  work  of  conver- 
fion,  and  turning  to  God,  muft  needs  be  much  eafcer 
then,  than  when  habituated  in  an  evil  courle  :  for  long 
impenitency  (beftdes  the  provocation  it  is  to  God) 
eftranges  the  mind  more  from  him  ;  makes  the  fpirit 
more  inflexible,  and  harder  to  be  wrought  upon  ;  it 
multiplies  our  work,  and  fubtradls  our  itrength  :  for 
one  accuftomed  in  evil  to  learn  to  do  well,  and  for  a 
blackmoor  to  change  his  fkin,  are  things  of  a  like  pof- 
fibility  :  it  is  a  very  rare  and  difficult  thing  for  "  a 
uian  to  be  born  again  when  he  is  old.7' 

2.  To 


£8  A  PRACTICAL  DISCOURSE 

2.  TQ  watch  againft,  and  fupprefs  the  firft  motions 
of  fin,  and  to  avoid  whatever  might  be  an  occafion,  or 
have  tendency  towards  it.     And  in  order  thereto,  to 
"  take   heed  to  our  fpirit,"  Mai.  ii.  15.     "  To  keep 
the  heart  with   all  diligence/'    Prov.  iv.  23.     "  To 
abftain  from  all  appearances  of  evil,"   i  ThefT.  v.  22. 
"  To  hate  the  garment  fpotted  by  the  flefti,"   Jude, 
ver.  23.     "  And  to  make  a  covenant  with  our  eyes/' 
as  Job  did,  Job,  xxxi.  i.     For  theprofefled  practice 
of  iome  faints  is  directive  to  others,  and  equivalent  to 
a  command.    To  keep  an  enemy  from  rifing,  is  much 
eafier  than  to  quell  him  when  he  is  up  ;  yea,  to  nip 
fin  when  it  is  young,  is  the  ready  way,  not  only  to 
keep  it  low,  but  to  kill  it  -,  as  the  continual  plucking 
off  buds  from  a  tree  or  plant,  deftroys  the  root. 

3.  Not  to  do  any  thing,  the  lawfulnefs  whereof  is 
dubious  to  us  -,  which,  as  it  is  a  fin  in  itfelf  (as  every 
thing  is  which  is  not  of  faith),  Rom.  xiv.  23.  fo  it 
tends  to  obfcure  to  us  the  true  fight  of  other  things, 
and   emboldens  to  further  attempts.     Yea,  farther, 
not  to  mind  only  the  lawfulnefs  of  things,  but   their 
expediency,  i  Cor.  vi.  12.  the  not  heeding  of  which, 
proves  often  an  occafion  of  fin  to  others,  whereof  we 
cannot  be  guiltJefs.     So,  likewife,  to  cherifh   all  mo- 
tions to  good  ;  not  to  quench  the  Spirit,   i  ThefT.  5. 
19.  and  to  hearken,    or   Jiften    diligently   what    the 
Lord  God  will  fpeak,  Exod.  xv.   26.  who  oft-times 
delivers  his  mind  with   "  a  frill  and  (mail  voice/'  i 
Kings,  xix.  12.  which  doubly  obligeth  our  attention. 

4.  In  his  prefling,  with  fo  much  weight  and  necefii- 
ty,  thole  great  duties   of  faith,  love,  patience,  felf-de- 
nial,  &c.     (i.)  Faith,  which  confifts  in  (ubmitting  to 
the    "  righteoufneis   of  God/'    taking   hold    of  his 
flrength,  and    following  the  conduit  of  his  wifdom  : 
and,  in  order  thereto,  (hewing  us  our  own  finfulnefs, 
weaknefs,   and    folly,   with  the  vanity  of  all  created 
bottoms,  which  have  always  failed  at  the  greateft  need  ; 
and  fo  drawing  our  hearts  to  lean  on  himfelt  only,  m 

rn  alone  we  hav:  vighteoufnefs  and  fhength,  Ifa. 

xl  v. 


OF  GOD's    RIGHTEOUSNESS.  59 

xlv.  24.  (2.)  Love  :  this  is  a  powerful,  active,  can- 
did, and  obliging  principle  :  it  bears  all  things ;  thinks 
no  evil  ;  takes  all  in  good  part,"'i  Cor.  xiii.  5.  makes 
that  both  portable  and  pleaiant,  which  without  love 
would  be  both  harfh  and  burdenfome.  (3.)  Pati- 
ence, and  meeknefs  of  fpirit  -,  thefe  mitigate  the  dolor 
of  any  fuffering,  and  often  prevent  or  allay  the  florin 
that  is  riling.  <£  A  foft  anlwer  turneth  away  wrath,'* 
Prov.  xv.  i.  Judges  viii.  3.  It  alfo  breeds  experi- 
ence ;  i.  That  any  affections  may  be  born,  through 
him  that  ftrengthens  us,  2  Cor.  xii.  9.  2.  That  af- 
flictions are  all  for  our  profit,  Heb.  xii.  10.  3.  That 
we  could  not  well  have  been  without  them,  i  Pet.  i. 
6,  7.  4.  It  alfo  gives  to  underftand  the  Lord's  mean- 
ing in  them,  which  the  noife  of  tumultuating  paffions 
would  drown  in  us.  And,  as  a  means  to  work  this 
patience,  the  Lord  fets  before  us,  i.  That  there  is  a 
caufe  of  every  chaftening  ;  and  that  caufe  is  from  our- 
felves  ;  and  therefore  no  caufe  to  complain.  2.  That 
he  afflicts  not  willingly  ;  but  only  when  there  is  need, 
and  no  more  than  needs  muft.  3.  That  he  hath  ma- 
ny gracious  ends  in  afflicting  :  as,  (i.)  To  humble 
for  fin  committed  ;  as  in  Jofeph's  rough  dealing  with 
his  brethren,  Gen.  xlii.  21.  (2.)  To  purge  out 
drofs  ;  as  in  the  cafe  of  Manaffeh,  2.  Chron.  xxxiii. 
ji,  13.  and  the  whole  church,  Ifa.  xxvii.  9.  (3.)  To 
prevent  fins  we  mould  otherwife  fall  into  :  thus  he 
kept  Paul  from  being  exalted  above  meafure,  2  Cor. 
xii.  7.  (4.)  To  wean  us  from  the  world  ;  this  he 
expected  from  Baruch,  Jer.  xlv.  4.  5.  and  this  effect 
it  had  upon  Afaph,  Pfal.  Ixxiii.  35.  (5.)  To  excr- 
cife  our  graces  ;  as  Abraham's  great  faith,  by  his  va- 
rious temptations  ;  and  Paul  was  much  under  infirm- 
ities, that  he  might  "  magnify  the  power  of  Chrift," 
2  Cor.  xii.  9.  (6.)  By  lefler  temptations,  and  deliv- 
erances from  them,  we  are  fitted  for  greater,  and  our 
faith  ftrengthened,  both  to  bear  and  to  get  through 
them  ;  which  greater  had  they  come  afore,  might 
have  overturned  us.  4.  Self-denial  :  this  is  a  duty 

of 


60  A  PRACTICAL  DISCOURSE 

of  neareft  concernment  to  us,  fmce  we  have  no  fuch 
enemies  as  felf-love,  and  flefhly  lufts  to  war  againft 
our  fouls.  Thele  things  coniidered,  will  fhew  that 
David's  conclufion  is  right  and  genuine  ;  Good  and 
upright  is  the  Lord,  therefore  will  be  teach  fmners 
in  the  way,"  Pfal.  xxv.  8.  Even  reafon  itfelf  might 
tell  us  (to  be  fure  ianctified  reafon  and  experience 
will),  that  thus  to  command  and  direct,  is  to  lead  in 
the  right  way  ;  and  it  highly  commends  to  us  the 
righteoufnefs  of  God. 

Arg.  VI.  The  righteoufnefs  of  God  is  farther  made 
out,  by  his  affixing  rewards  and  punimments,  to  good 
and  evil  works  refpectively,  according  to  what  is  the 
proper  refult  and  natural  product  of  them  :  "  What- 
ibever  a  man  fows,  that  (hall  he  reap,"  Gal.  vi.  7. 
*c  Every  feed  (hall  have  its  own  body/1  i  Cor.  xv.  38. 
"  He  will  give  to  every  one  according  to  his  ways, 
and  the  fruit  of  his  doings,"  Jfa,  iii.  10,  n.  Jer.  xxxii. 
19.  Holinefs  hath  in  it  a  natural  tendency  to  life 
and  peace  :  it  is  a  tree  of  life,  Prov.  iii.  18.  Grace 
and  glory  grow  from  the  fame  root  :  falvation  is  the 
end  of  faith  ;  the  flower  that  grows  upon  it,  i  Pet.  i. 
9.  "  The  work  of  righteoufnefs  is  peace,  and  the  ef- 
fect thereof  quietnefs  and  aiTurance  for  ever,"  Ifa. 
xxxii.  17.  It  is  fo  me  times  called,  "  the  way  of  life," 
Prov.  xii.  28.  Sometimes  "  the  fountain  and  weli- 
iprrng  of  life,"  Prov.  xiv.  27.  And  it  tendeth  to 
Jife,  Prov.  xix.  ^f\.  For  if  the  root  be  holy,  the 
branch  cannot  be  otherwife,  Rom.  xi.  16. 

It  is  fo  likewife  with  fin  :  death  follows  fin,  not  on- 
ly as  a  punilhment  for  delinquency,  but  as  its  natural 
ofF-fpring,  Prov.  xxiii.  29.  Original  corruption  is  the 
root  ;  fin  the  ftalk.  that  grows  next  upon  it  ;  and 
death  the  finifliing,  or  full  corn  in  the  ear,  James,  i. 
14,  15.  If  there  be  no  juftice  to  revenge  fin,  fin 
would  be  vengeance  to  itfelf  :  "  Sinners  lie  in  wait 
for  their  own  blood,"  Prov.  i.  18,  <c  It  is  their  own 
wickednefs  ttm  corrects  them,"  Jer.  ii.  19.  "  The 
way  of  fin  inclineth  to  death3  and  its  footfteps  to  the 

dead  : 


OF  GOD's  RIGHTEOUSNESS.  6t 

dead  :  its  fteps  take  hold  on  hell,"  Prov*  ii.  18.  and 
v.  5.  Unbelief  may  be  an  inftancefor  alii;  as  out  of 
which  all  fins  elfe -arc derived':  this  was  the  rood  of 
Adam's  apoilacy,  Gen.  iii.  of  all  that  people's  rebel- 
lions in  the  wildernefs,  Numb.  xiv.  Tit  of  the  Jews 
rejecting  the  Mtfiiah,  John,  xm  7*  12-  Faith  is 
that  which  holds  the  ioul  to  God,  its  life  and  bleffed- 
nefs  :  unbeiief  is  departing- from  him,  or  letting  go 
its  hold  ;  the  loafing  of  the  knot,  upon  which  the 
foul  falls  off  of  its  own  accord  :  and  the  firft  ftep 
from  God  fets  in  a  way,  of  death  :  as  a  branch  break- 
ing off  from  its  ftock  dies  of  itfelf;  This  was  Adam's 
unbelief  :  in  all  men  fince,  it  is  atrefufing  to  return. 

Arg.  VII.  This  doclrrne  is  further  confirmed,  by 
the  general  unanimous  conient  and  affirmation  of 
thofe  beft  able  to  judge,  (i.)  They  aflert  it.  Job, 
a  man  of  great  wifdorn  and  integrity.  cc  not  his  like  in 
all  the  earth,  Job,  i.  8.  and  none  fo  forely  afflicted  ; 
yet,  fays  Elihu  to  him,  by  way  of  counfel  (as  what 
himfeif  would  do  in  the  like  cafe,  "  I  will  afcribe 
righteoufnels  to  my  Maker,"  chap,  xxxvi.  3.  and, 
"  furely  God  will  not  pervert  judgment,"  chap,  xxxiv. 
12.  "  God  is  known  (that  is,  he  is  known  to  be 
God)  by  the  judgments  which  he  executeth,"  PfaL 
ix.  1 6.  "  The  .Lord  is  upright  -,  there  is  no  un- 
righteoufhefs  in  him,"  Pfal.  xcii.  15.  "  He  loveth 
lighteoufnefs,  and  hateth  iniquity.  The  fceptre  of 
his  kingdom  is  a  right  fceptre,"  Pfal.  xiv.  6,  7. 
"  Righteoufnefs  and  judgment  are  the  habitation  of 
his  throne,"  Pfal.  xcvii.  2.  Deut.  xxxii.  4.  That 
"  true  and  righteous  are  his  judgments,"  is  the  voice 
of  thofe  in  heaven,  Rev.  xix.  2.  (2.)  They  fubmit 
to  it,  even  then  when  moft  provoked  by  men's  injuri- 
ous dealings  with  them  for  his  fake  ;  and  when  the 
Lord's  own  hand  hath  been  moft  fevere  towards  them. 
ts  Aaron  held  his  peace,"  Levit.  x.  3.  "  It  is  the 
Lord,"  faith  Eli,  "  let  him  do  what  feeineth  him 
good,"  i  Sam.  iii.  1 8.  Hezekiah  alfo,  "  Good  is 
the  word  of  the  Lord,"  2  Kings,  xx.  19.  Yea,  they 

have 


6*  A  PRACTICAL  DISCOURSE 

Jiave  done  thus,  when  by  the  light  of  natural  reafon 
they  could  fee  no  reafon  for  it  :  witnefs  Job  ;  who, 
when  plundered  of  all,  becatife  "  he  feared  God,  and 
efchewed  evil,"  and  could  juftify  himfelf  to  the  height, 
as  to  any  hypocrify  ;  yet,  fays  he,  "  I  will  make  fup- 
plication  to  my  Judge/*  Job,  ix.  15.  Look  on  our 
Lord  and  Saviour  himfelf,  and  fee  his  confeflion  : 
"  Our  fathers  cried  unto  thee,  and  were  delivered  ; 
but  I,  though  day  nor  night  I  am  not  filent,  thou 
heardeft  me  not/'  How  does  he  clofe  his  complaint  ? 
Not,  Thou  dealeft  more  hardly  with  me,  who  left 
have  deferved  it ;  but,  "Thou  art  holy,"  Pfal.  xxii. 
2,  3,  4.  Jeremy,  indeed,  began  to  object,  becaufe 
the  "  way  of  the  wicked  profpered,  and  they  were 
happy  that  dealt  treacheroufly  :"  but  he  prefently  be- 
thinks himfelf,  withdraws  his  plea,  and  yields  the 
caufe  :  Righteous  art  thou,  O  Lord,  when  I  plead 
with  thee,"  Jer.  xii.  i.  I  might  inftance  the  fuffra- 
ges  even  of  wicked  men,  and  of  the  moft  obdurate 
among  them  ;  whole  confciences,  at  times,  have  en- 
forced their  confeflion  of  this  truth  ;  and  the  teftimo- 
ny  of  an  adverfary  proves  ftrongly.  Pharaoh  fubfcribes 
to  it  :  "  The  Lord  is  righteous,  I  and  my  people  are 
wicked,"  Exod.  ix.  27.  As  alfo  doth  Adonibez'eck, 
and  Saul,  Judges,  i.  7.  i  Sam.  xxiv.  17,  19.  (3.) 
The  (aints  triumph  in  the  righteouineis  of  God,  as 
well  they  may,  and  call  upon  others  to  do  the  like  : 
<f  The  Lord  reigneth,  let  the  earth  rejoice,"  Pfal. 
xciii.  97,  99.  O  let  the  nations  be  glad,  and  fing  for 
joy  5  for  thou  (halt  judge  the  people  righteoufly," 
Pfal.  xcii.  4.  Let  the  heavens  rejoice  and  the  earth  be 
giad  before  the  Lord  :  for  he  cometh,  for  he  cometh, 
to  judge  the  earth,"  Pfal.  xcvi.  i  i,  13,  &c.  And 
hence  it  was  that  Paul,  and  the  reft  of  them,  though 
the  prefent  fenfe  ot  their  fufferings  was  grievous,  yet 
they  gloried  in  them,  and  rejoiced  greatly  in  hopes  of 
that  glory  and  "  crown  of  righteoufnefs,  which  God, 
as  a  righteous  Judge  had  prepared  for  them ,"-2  Tim. 

4>  8*  *" 

Jrg.  VIII. 


OF  GOD's  RIGHTEOUSNESS^  &$ 

Arg.  VIII.  The  righteoufnefs  of  God  is  yet  farther 
illuftrated,  by  the  iflue  and  event  of  his  darkeft  dif- 
penfations.      "  The  confumption  decreed  fhall  over- 
flow with  righteoufnefs,0  Ifa.  x.  22,  and  nothing  elfe 
fhall  be  in  it.    His  people,  though  long  under  oppref- 
fion,   he  brought  them  forth  at  Jaft,  with  the  greater 
fubftance.     His  leading  them  about  in  the  wilder- 
nefs,  as  it  were  in  a   maze,  forty  years  together  ;  and 
bringing  them  back  to  where   they   had  been  many 
years  before  ;  yet  proved  it  to  be  the  right  way,  Pfal. 
cvii.  7.  and  it  was  for  "  their  good  in  the  latter  end," 
Deut.  viii.  16.     David's  long   perfecution  by  Saulj 
made  him   the  fitter  for  the  kingdom  ;  and  adapted 
him  for  the  office  of  principal  fecretary  to  the  great 
King  ;  opportunely  acquainting  him  with  all  the  af- 
fairs of  the  heavenly  (late  and   council,  that  are  fit  to- 
be  known  upon  earth  :  and  by  his  hand  and  experi- 
ence they   are  confirmed  to  us  ;  and  this  among  the 
reft.     "  BlefTed  is  the  man  whom   thou   chafteneft, 
and   teacheft   him    out  of  thy  law,"  Pfal.  xciv.  12. 
We  fee  it  alfo,  by  the  end  the  Lord  made  with  Job  ;      - 
"  he  brought  him  forth  like  gold,"  and  doubled  his 
bleffings   upon   him,    Job,  xliii.  12.     The  bafket  of 
good  figs  were  fent  into  captivity  for  their  good,  Jer. 
xxiv.  5.     Paul's   afflictions    turned    to  his  falvation, 
Phil.  i.  19.     Even  the  temptations,  forrows,  and  fuf- 
ferings  of  Chrift  himfelf,  which  were   fuch  as  never 
were  known  by  men,  were  intended,  and  accordingly 
did,  perfect  and  enable  him  for  his  office  of  Mediator  : 
"  Wherefore  in  all  things  it  behoved  him  to  be  made 
like  unto  his  brethren,  that  he  might  be  a  merciful 
and  faithful  high  pried  in  thefe  things  petraining  to 
God,  to  make  reconciliation  for  the  fins  of  the  people. 
For  in  that  he  himfelf  hath  fuffered,  being  tempted, 
he  is  able  to  fuccour  them  that  are  tempted,"   Heb. 
ii.  17,  18. 

Arg.  IX.  Another  great  inftince  and   evidence  of 
the  righteoufnefs  of  God,   appears  in  the  manner  of 
his  procedure  in  reference  to  the  elect.     Thofe  preci- 
ous 


6*  A-  PRACTICAL  DISCOURSE 

eus  fouls*  whom  he  loved  from  everlafting,  and  de- 
termined1 to  bring  to  glory  :  yer,  having  finned,  not 
ons  of  them  (hall  enter  there,  without  fatisfa&ion 
made  to  his  juftice-;  even  thofe  he  will  not  juftify, 
bttt  fb'  as  to  be  j uft  in  doing  of  it,  Rom.  viii.  3.  iii. 
26.  The;  mercy-teat  being  fprinkled  with  blood, 
Lev.  xvi.  14.  Was  evidently  a  (hadbw  of  it  :  for  the 
glory  of  Gbd-does  not  confift  only  in  (hewing1  mercy  ; 
but  to  do  it?  in  fiich  a  manner  as  not  to  cla(h  with  his 
judice.  It  is  a  parr  of  his  name  and  glory,  that  "  he 
will*  by  no  means  clear  the  guilty,"  Exod.  xxxiv.  7. 
but  who  then  (hall  be  faved,  fince  "  all  the  world  is 
found  guilty  before  God  ?"  Rom.  iii.  19.  Yea,  there 
is  yet  a- way  to  fhew  mercy  (which  is  for  ever  adora- 
ble), and  therein  is  fhewn  the  manifold  wifdotn  of 
God^  as  well  as  his  righteoufhefs  ;  in  the  contriving  a 
way  for  "  mercy  and  truth  to  meet  together,"  Plal. 
Ix-xxv.  TO.  which  was  done  by  transferring  the  guilt 
of  his  chbfen  upon  another,  who  was  able  to  bear  it, 
and  to  give  a  more  adequate  fatisfadion  to  his  juflicej 
than  they  ever  could  have  done  by  their  perfonal  fuf- 
ferings  :  this  alfo  was  typified  by  the  law  of  the  fcape- 
goat  :  "  And  Aaron  (hall  caft  lots  upon  the  two 
goats,  one  lot  for  the  Lord,  and  the  other  lot  for  the 
fcape-goat.  But  the  goat,  on  which  the  lot  fell  to  bs 
the  fcape-goat,  (hall  be  prefented  alive  before  the 
Lord,  to  make  an  atonement  with  him,  and  to  let 
]yrn  go  for  a  fcape-goat  into  the  wildernefs.  And 
he  that  let  go  the  goat  for  the  fcape-goat,  (hall  wafh 
h;s  clothes,  and  bathe  hisflefh  in  water,  and  afterward 
come  into  the  camp,"  Lev.  xvi.  8,  10,  26.  *• 

Arg.  X.  Conilder  efpecially  that  great  in  fiance  of 
Ghrift  himfelf,  the  firft  elect,  and  Head  of  all  the  fam- 
ily ;  and  the  compact  made  with  him ;  who,  though 
he  were  a  Son,  u  His  beloved  Son,  in  whom  his  foul 
delighted  :"  yet  it  he  will  undertake  for  finners,  he 
mult  ftand  in  their  (lead.  All  their  fins  mud  meet 
upon  him,"  and  he  mud  bear  the  puniihment  due 
unto  them,  Ifa.  liii.  4,  5,  It  was  not  u  poflible  that 

cup 


OF  GOD's   RIGHTEOUSNESS.  6$ 

tup  fhould  pafs  from  him  :"  no,  "  though  lie  fought 
it  with  ilrong  cries  and  tears  ;"  and  that  of  him  who 
was  able  to  (ave  him  from  death,  who  a!(o  loved  him 
as  his  own  foal  :  he  was  not,  he  might  not  be  rcletaicd, 
Until  he  had  paid  the  utmolt  rnitc.  For  albeit  that 
grace  is  perfectly  free  to  men,  in  pardoning  and  fav- 
mg  eFthem  ;  yet  juftice  muft  be  iatislied,  and  Chrid 
was  abated  nothing.  This  lad  unparalleled  inftance 
of  ^comparable  iuftice,  doth  highly  illuftrate  the 
point  in  hand,  namely,  tc  That  our  great  and  fovereign 
Lord  cannot  but  cio  right." 

Inferences  front  the  Right eoufnefs  of  God. 

Infer,  i.  May  this  doctrine  prove  an  eternal  blafl 
to  the  vain  and  prcfumptuous  confidence  of  impeni- 
tent fjnr.ers,  who,  "  becaufe  vengeance  is  not  fpeedily 
executed,  have  their  hearts  fully  bent  and  fet  in  them 
to  do  evil,"  Eccl.  viii.  u.  Becaufe  the  Lord  (at 
prcfent)  holds  his  peace,  they  think  he  is  like  them- 
lelves,  Pfal.  1.  21.  &c.  Let  them  certainly  know, 
that  he  is  able  to  deal  with  them  :  and  further,  that 
his  righteoufnefs  obligeth  him  to  vindicate  himfelf  : 
he  will  by  no  means  clear  the  guilty,  nor  be  always 
f:i:nt  :  though  llo,v>  yet  lure  :  and  ilrikes  home  at 
Lai,  Pial.  ii.  9*  <;  He  will  arife  to  judgment,  and  let 
their  fir.s  in  order  before  them,"  and  reckon  with  them 
Jor  all  the  hard  fpeeches  which  they,  ungodly  finners, 
have  uttered  againft  him  :  the  fight  whereof  mail 
ilrike  their  trembling  fouls  (notwithftanding  their 
floutnefs  now)  with  horror  and  amazement ;  and  make 
even  all  their  bowels  ready  to  gufh  out.  u  He  will 
wound  the  hairy  fcalp  (the  proud  and  prefurnptuous 
head)  of  every  one  that  goes  on  in  his  wicked nefs/r 
Pfal.  Ixviii.  21.  ce  A  dart  fha!l  ftrike  through  his 
liver,"  Prov.  vii.  23.  and  down  with  him  to  hell,  the 
nethermoft  hell,  in  a  moment.  Why  then  will  you 
tc  run  againfi  the  thick  boiFes  of  his  bucklers  ?"  Job, 
xv.  26.  "  and  fct  briars  and  thorns  in  array  againft  a 
E  devouring 


66  A  PRACTICAL   DISCOURSE 

devouring  flame  r"  I  fa.  xxxiii.  14.  Can  dried  ftub- 
ble  dwell  with  <c  everlafting  burnings  ?"  Did  "  ever 
any  harden  himfelf  againft  God,  and  profper  ?"  Job, 
ix.  4.  No,  nor  never  ihall.  Where  will  his  hope  be, 
when  God  taketh  away  his  foul  !  Job,  xxvii.  8. 
Therefore  take  up  betimes,  leave  off,  and  know  that 
he  is  God,  Plal.  xlvi.  10. 

Infer.  2.  Let  this  doclrine  for  ever  vindicate  the 
holy  and  good  ways  of  God  (both  thofe  he  walks  in 
towards  us,  and  thole  he  commands  us  to  walk  in  to- 
wards himfelf),  from  all  thofe  fenfelefs  imputations  of 
harfhnefs,  morofenefs,  nicety,  predfenefs,  or  whatever 
elfe  the  profanenefs  or  ignorance  of  men  can  tax  them 
with  :  for,  as  it  is  faid,  fo  it  is  found  by  the  certain 
and  fober  experience  of  ail  that  fear  him  (and  againft 
iuch  experience  no  reafon  is  to  be  admitted)  ;  I  fay, 
it  is  a  general  infallible  experiment,  that  "  all  the  ways 
of  wildom  are  pleafantnefs,  to  him  that  walks  in  them," 
Prov.  iii,  17.  which  argues,  that  thofe  who  think  oth- 
erwife,  are  ignorant  ot  them,  and  therefore  not  com- 
petent judges.  It  is  granted,  indeed,  that  thofe  whofe 
hearts  are  in  thefe  good  ways  of  God,  have  their  fleps 
too  often  turned  afide,  and  go  haltingly  in  them  :  but, 
in  truth,  the  fault  is  not  in  the  way,  but  in  the  men. 
There  is  lome  fraclure  in  their  bones,  diilocation  of 
joints,  or  evil  tumour  ;  fomething  is  out  ot  order, 
and  needs  looking  to.  A  cripple  will  limp  in  Solo- 
mon's porch  ('on  the  fmoothefl  pavement),  when  one 
that  is  found  in  his  limbs  will  walk  with  delight  on 
rougher  ground.  The  law,  and  our  hearts,  were  once 
iit  perfect  agreement  ;  the  difcord  came  in  by  our 
free-will  deviations,  and  fwerving  from  our  firft  make. 
Therefore  admit  not  the  leaft  motion,  that  looks  but 
awry  on  the  commands  or  difpolements  of  God  ;  but 
juftify  them  to  the  height,  and  take  fhame  to  your- 
felf,  as  Paul  himfelf  did,  "  The  commandment  is  holy, 
but  I  am  carnal."  Rom.  vii.  12,  14. 

Infer.  3.  If  the  Lord  cannot  but  do  right,  then  let 
us  all  (and  every  one)  take  heed  of  fin,  which  the  ho- 

i '       r 

hneis 


OF  GOD's  RIGHTEOUSNESS.  6? 

linefs  and  juftice  of  God  are  fo  inexorably  bent  againft  : 
he  will  not  pardon  without  fatisfa&ion.  Yea,  beware 
of  little  fins  (little,  I  mean,  in  efteem  with  men,  or  in 
companion  of  fome  others.)  Your  nearnefs  to  God 
will  not  excufe  you  ;  for,  you  "  have  I  known,  [there- 
fore] you  will  I  punifh,"  Amos,  iii.  2*  Even  Moles, 
his  fervant,  for  once  Ipeaking  unadvifedly,  was  fhut 
out  of  Canaan,  Numb.  xx.  10,  12.  and  though  he 
would  fain  have  gone  into  that  good  land,  and  folicit- 
ed  the  Lord  much  about  it,  as  if  he  would  have  no  de- 
nial ;  yet  the  Lord  would  not  hear  him  :  "  Speak 
no  more  to  me  of  this  matter,"  Deut.  iii.  26.  To 
make  light  of  the  leaft  fin,  becaufe  grace  abounds,  is 
to  fin  againft  your  own  foul,  and  to  make  the  precious 
blood  of  Chrift  a  common  thing  (the  leaft  is  the  price 
of  blood).  Although  he  love  thee,  and  that  fo  as  nev- 
er to  take  his  loving  kindnefs  from  thee  ;  yet  he  will 
not  let  thee  go  altogether  unpunifhed  :  yea,  the  Lord 
may  hide  from  thee  the  fenfe  of  his  love,  and  make 
thee  feel  his  difpleafure,  even  to  the  breaking  of  thy 
bones,  &c.  For  he  muft  difcountenance  fin,  and  that 
for  our  good,  as  well  as  to  vindicate  the  honour  of  his 
righteouihefs. 

Infer.  4.  You  that  acknowledge  God's  uprightnefs* 
and  profefs  to  be  his  children,  convince  the  world  of 
the  truth  of  your  principles  by  your  practice.  Shew 
yourfelvcs  to  be  his  offspring,  by  your  likenels  to  him  : 
"dojuftly,  love  mercy,  walk  humbly/*  To  "be 
blamekfs,  and  harmleis,  and  without  rebuke,'*  Phil, 
ii.  15.  is  your  belt  argument  to  refute  the  world's 
calumnies,  and  to  prove  yourfelves  to  be  the  fons  of 
God.  Shew  it  alfo,  by  your  juftifying  God,  even 
while  "  he  wraps  himfelf  in  a  cloud/'  Job,  xxii.  13, 
14.  "  and  his  rootfteps  are  not  known,"  Pfal.  Ixxvii. 
19.  He  that  owns  not  God's  hand,  in  every  difpenfe- 
ment,  difowns  his  (overeignty  ^  and  he  that  repines, 
denies  his  righteoufnefs  ;  acquit  yourfelf  in  both. 

Infer.  5.  Then  let  none  (tumble  at  prefent  admin- 
iftrations,  nor  admit  of  a  finifter'  or  lufpicious  thought 

touching 


63  A  PRACTICAL  DISCOURSE 

touching  diis  holy  Lord  God.  The  reafon  of  his  ways 
may  be  unknown^  but  cannot  be  unjuft  :  he  fees 
through  th?  dark  cloud,  though  you  and -I  cannot. 
We  know  "  the  Lord  cloth  not. afflict  willingly/'  Lam. 
ij  i .  3  $ .  a  n  .1  h  i  s  p  -  op  I  s  a  re  in  h  e  ay  i  nefs  bu  t  for  a  fea- 
ibn>.*ftd...  it  need  be,  .1  Pet.  i.  6.  then,  fureiy,  "  it  is 
m^et  to  be  faiJ  unto  G  )d,  I  have  born  chaftifement" 
(that  is.,  iniy,  fin  procured  it  for  me, .and  I  have  no 
caufe.  to  complain)  -,  "  I  will  offend  no  more,"  Job, 
xxxiv.  31.  Acknowledge  his  uprlghtnefs,  and  he 
will  bs  "  gracious  unto  thee,  chap,  xxiii.  24.  And 
dp  it  when  thpu  ea:nft  not  fee  the  reafon  of  his  judg- 
ments, nor  their  tendency;  taking  it  dill  for  a  rule, 
"  That  all  the  ways  ot"  God  are  perfect':  nothing  can 
foe.  put  to  them*,  nor  any  thing  taken  from  them," 
Ecclef.  iii.  14.  It  was  a  good  refolution  in  Job,  that 
"  though  he  were  righteous,  yet  would  he  not  anfwer 
God  ;  but  make  fe;ppl:.cation  to  his  Judge,"  Job,  ix. 
3  y  and  though  he  fhould  flay  hvrn,  "  yet  will  he 
tiuft  in  him,"  chap.  xiii.  15.  and  this  would  he  do, 
even  while  he  thought  he  might  maintain  his  -own;  ways 
before  him. 

Be  patient,  therefore  :  "  the  coming  ot  the  Lord 
draweth  nigh,"  James,  v.  7.  ."  who  will  judge  the 
world  with  righteoufneis,"  Pial.  ix.  8.  Let  neither 
the  wicked's  profperity,  nor  the  daily  chaftenings  of 
his  own  people,  fye  an  orTence  to  thee  ;  go  up  into 
the  (invcluary  of  God,"  Pial.  Ixxiii.  17.  there  thou 
iliait .know  the  end.  it  flia-11  not  always  be  carried 
thus;  there  will  be  a  reckoning  for  the  good  things 
they'h-td  in  their  lije-time  ;  when  thofe  that  had  lived 
in  pkafure,  \vill  widi  that  their  fouls  had  been  in  thy 
foul's  (lead,  under  all  its  preffures  :  and  it  fliall  be  no 
grief  of  heart  to  tliee,.to  remember  thy  mortal  and 
momentary  fufferings-,  Rom.  viii.  18.  when  thouleeth 
fuch  .peaceable  fiuits  of  righteoufnefs  brought  forth 
thereby,  Heb.  xii.  18.  when  thou  (halt  be.  wrapt  up 
with  holy  amazement,  and  fhalt  fay  in  thy  heart,  "  f 
loft  my  children,  and  was  defolate  ;  a  captive,  and 


removing 


OF  GOD's  RIGHTEOUSNESS.  69 

removing  to  and  fro  (had  no  abiding  place),  who  bath 
begotten  me  thefe  ?"  Ifa.  xlix.  21.  chap.  Ix.  Whence 
came  they  !  what  root  (prang  they  from  !  my  liglc 
afflictions  were  not  worthy  to  be  compared  with  this 
glory  !  2  Cor.  iv.  17.  He  will  never  repent  that  he 
lowed  in  tears,  who  brings  home  his  fheaves  with  luch 
joy.  But  as  you  go  along  to  this  your  blefled  home, 
and  (vveet  place  of  eternal  reft,  it  may  be  worth  the 
while  to  ruminate  fucli  fcriptures  as  thefe  :  <c  Though 
a  (inner  do  evil  an  hundred  times,  and  his  days  be 
prolonged  (he  goes  unpunifhed),  yet  furely  it  (hull  be 
well  with  them  that  fear  God  :  but  it  (hall  not  be 
well  wjth  the  wicked,"  Eccl.  viii.  12,  13,  Verily, 
there  is  a  reward  for  the  righteous  :  Verily,  he  is  a 
God  who  judgeth  in  the  earth, "Pfal.  Iviii.  1 1.  "  And 
his  judgment  is  according  to  truth,  Rom.  ii.  2.  cc  and 
bleifed  are  they  that  wait  for  him,"  Ifa.  xxx.  18. 

Infer.  6.  Laft/y,  All  the  objections  that  are  brought 
againft  the  dodtrine  of  Election's  abfolutenefs,  peribn- 
ality,  and  eternity  -,  the  peculiarity  of  redemption  ; 
the  efficacious  predominance  of  grace  in  calling  ;  and 
believers  invincible  perfeverance  in  faith  and  holinefs, 
would  all  be  difbanded  and  lent  to  their  own  place, 
were  this  one  truth  (which  none  in  words  will  deny) 
but  truly  believed  and  received  in  love  ;  namely, 
"  That  God  hath  an  abfolute  right  of  dominion  cvei* 
his  creatures,  to  difpofe  and  determine  of  them  as 
feemeth  him  good  -,  and  that  in  the  doing  thereof  he 
cannot  but  do  right." 

And  fo  I  come  to  the  matter  firft  intended 


o  F 


O  F 


ELECTION. 


X  H  E  doctrine  of  Election  containeth  the 
whole  ium  and  fcope  of  the  gofpel  ;  and  our  minds, 
if  honeftly  fubclued  to  the  doctrine  of  God's  Sover- 
eignty, cannot  be  employed  about  a  more  excellent 
iubject.  It  is  called,  "The  foundation  of  God  ;" 
not  only  becaufe  of  the  fupereminency  of  it,  but  as  a 
foundation  of  his  laying,  which  God  himielf  is  the 
author  of,  and  he  alone  ;  and  the  bafis  whereof  is 
hiinlelf  :  it  is  that  foundation  which  ftandcth  fure, 
and  keeps  ail  them  fure  who  (land  upon  it. 

Election  is  the  pitching  of  everlafting  love,  or  the 
good  pleafure  of  God,  choofing  and  decreeing  to  eter- 
nal lite  :  it  is  the  great  charter  of  heaven,  God's  fpe~ 
cial  and  free-grace  deed  of  gift  to  his  chofen  ones, 
made  over  in  truft  unto  Jefus  Chrift,  fur  their  u'b 
and  benefit.  Now,  in  deeds  of  gift  (to  make  them 
authentic)  there  muft  be  inferted  the  name  of  the 
donor,  or  perfon  that  gives  ;  the  name  of  the  donee, 
or  perfon  to  whom,  the  quality  and  extent  of  the 
thing  that  is  given  ;  the  time  when  it  was  done  ;  the 
confideration  that  moved  thereto ;  and,  in  cafe  of  im- 
potency,  it  is  ufual  and  neceiTary  to  ordain  fome  friend 
as  feoffee  in  truft,  who  is  to  ftand  feized  or  pofTefTed 
of  the  gift  for  the  donee's  ufe  :  all  which  are  evidently 
found  in  Scripture  Election,  and  may  be  iqramed  into 
this  propofition. 

Prop. 


?a  A  PRACTICAL  DISCOURSE 

Prop.  "  That  there  is  a  peculiar  people,  \vho  were 
"  perfonaily  chofen  of  God,  in  Chrift,  according 
"  to  his  own  good  pleafure,  and  ordained  to  eter- 
"  nal  life,  before  the  world  began." 

Before  I  come  to  a  downright  proof  of  the  propofi- 
tion,  I  Khali  fed  explain  the  terms,  and  then  produce 
fome  inftances  of  a  lower  kind  of  eleftion,  that  is, 
to  matters  of  a  lower  concern  than  that  of  eternal 
life  ;  which  yet  may  be  reckoned  a  type  and  fhadow 
of  it. 

I.  For  explanation.  This  word  [peculiar]  denotes 
the  exemption  or  privileging  of  a  perfon  or  thing 
from  the  power  of  another,  in  whole  jurildiftion  it 
was,  or  feemed  to  be  ;  it  fometimes  ilgnifies  riches, 
or  fubftance,  which  is  of  a  man's  own  proper  getting, 
by  labour  and  induftry  ;  it  is  alfo  ufed  to  denominate 
fuch  a  part  of  a  man's  inheritance  as  he  keeps  in  his 
own  hands  ;  which  our  law  calls  his  demefne  lands. 
In  all  which  refpefts,  the  cleft  are  aptly  termed  a  pe- 
culiar people  :  for,  (i.)  Though  Satan  be  prince  of 
the  world,  and  rules  on  every  fide  >  yet,  as  touching 
the  e left,  it  is  but  an  ufurpeil  and  temporary  jurifdic- 
tion  that  he  hath  over  them  :  they  do,  indeed,  belong 
to  another  prince,  to  whom  their  chief  Lord  hath 
given  them  ;  who  therefore  (in  the  appointed  rime) 
will  refcue  them  from  that  umrpation.  (2.)  Thev 
are  the  Lord's  trealure,  or  inheritance,  obtained  bv 
labour  indeed,  with  fweat  and  blrod  j  than  whicli 
nothing  is  more  a  man's  own,  nr,r  hardiier  parted 
•with  :  fuch  wr.s  the  portion  hefco'.ve'j  by  Jacob  on  his 
beloved  Jofeph,  "  even  that  which  he  got  with 'his 
hvord,  and  with  his  bow,"  Gen.  xlviii.  22.  And, 
(3.)  They  are  the  Lord's  deiTieihrs  :  he  keeps  them 
in  his  own  hand?,  tenders  them  as  tho-apple  of  hisey^ 
and  will  not  betruft  them  in  the  hands  of  others  :  no, 
not  of  their  own  felves. 

[Chofen   or  elefted  :]    the  proper  import  of  the 
word  is,  to  feleft,  or  make  choice  or'one  or  more,  out, 


of 


OF  ELECTION.  73 

of  a  greater  number.  [Perfonally  chofen]  that  is, 
they  were  fingled  forth,  or  pitched  upon  by  name  : 
and  chofen  in  Chrift,  or  into  Chrift,  as  their  Head 
and  Mediator  j  that  being  in  him,  all  the  grace  and 
glory  that  were  chofen  unto  might  be  rightfully  theirs, 
and  accordingly  applied  to  them. 

[To  ordain]  is  the  fame  here  as  to  predeftinate,  ap- 
point, prepare,  decree,  or  fore-determine  of  things  to 
come  :  which  was  in  luch  manner  done,  that  the 
event  always  has,  dees,  and  ever  fhall,  juftly  fucceed 
according  to  defignment.  In  this  fenfe  men  cannot 
be  faid  to  predeftinate,  becaule  they  cannot  (with  any 
certainty)  determine  of  things  not  yet  in  being  :  but 
all  things  were  prefent  with  God  from  eternity,  and 
his  decree  was  the  caufe  of  their  after-exiflence. 

By  [eternal  life]  I  understand,  not  only  the  faints 
actual  pofieffion  ot  bleilednefs  and  glery  ;  which  con- 
fifts  in  their  perfect  conformity  to  God,  and  union 
with  him  (according  to  the  xviith  of  John)*  but  alfb, 
whatever  is  rcquifite  thereto,  by  way  of  right,  prep- 
aration, or  otherwife  ;  wherein  are  comprifed,  the 
mediation  of  Chrift,  effectual  calling,  and  final  perfe- 
yerance  in  faith  and  holinefs  $  which  are  indeed  but 
fo  many  parts  or  fubdivifions  of  Election  :  you  have 
them  all  conjoined  in  one  verfe,  both  as  appropriate 
to  the  lame  perlons,  and  as  being  infeperable,  in  I(a. 
htii.  12.  where  thcfe  for  whom  the  high- way  is  caft 
up,  are  termed,  "  the  holy  people  ;"  there  is  their 
Election  :  the  "  redeemed  of  the  Lord  ;"  that  is 
plainly  their  redemption  :  they  are  alfo  faid  to  be 
"  fought  cut  j"  which  imports  their  -effectual  calling  : 
and  "  a  city  not  to  be  forfaken,"  which  implies  not 
lefs  than  perfeverance.  And  they  are  here  put  in  fuc- 
ceffion,  as  they  fall  in  order  of  time  :  Election  is 
therefore  called,  "  a  preparing  unto  glory/*  Rom. 
ix.  2,3. 

[Before  the  world  began.]  The  fame  thing,  for 
brevity  .fake,  is  commonly  called  eternity  ;  and  ia 
icripture-phrafej  from  everlafting. 

[According 


74  A  PRACTICAL  DISCOURSE 

[Accordig  to  his  own  good  pleafure.]  This  fliews 
the  root  of  Election  ;  the  great  bottom-ground  on 
which  it  is  founded,  exclufive  to  all  things  eife,  as  be- 
ing any  way  cafual,  contributory,  or  motive  thereto. 

II.  For  inftances  of  a  lower  kind  of  election  :  con- 
fider  here  God's  choofing  or  deftinating  certain  per- 
fons  by  name  (and  fome  of  them  before  they  were 
born),  to  fignal  and  eminent  fervice  in  the  world  -, 
wherein  they  were  patterns  of  the  Election  we  are 
treating  of,  and  may  well  be  accounted  a  collateral 
proof  and  evidence  of  it. 

Abraham  was  pitched  upon  to  be  the  root  and 
father  of  God's  peculiar  people  ;  whom  he  would  own 
and  honor  above  the  nations  of  the  world,  and  that  in 
him  "  all  families  of  the  earth  (hall  be  blefled,"  Gen. 
xii.  i — 3.  which  contains  a  promife,  that  the  Merlias, 
or  Saviour  of  the  world,  fliould  come  of  his  pofterity  : 
a  wonderful  high  honor  :  but  what  was  there  in  Abra- 
ham, that  might  move  God  thus  to  prefer  him  above 
the  reft  of  his  kindred  ?  was  he  any  thing  more  to 
God  ?  or  had  he  ierved  him  better  than  other 
idolaters  with  whom  he  Jived  ?  no,  in  no  wife  ;  and 
yet  the  Lord  fingled  him  forth,  and  called  him  alone, 
Ifa.  li.  2.  And,  in  truth,  no  other  reafon  can  be  giv- 
en for  it,  than  what  is  given  for  his  love  to  Abraham's 
pofterity  :  "  He  loved  them  becauie  he  loved  them," 
Deut.  vii.  7,  8.  Nor  was  he  pitched  upon  to  be  the 
father  of  many  nations,  nor  Sarah  to  be  the  mother 
of  them,  for  any  natural  fruitfuinefs  in  them  above 
others  :  for  Abraham's  body  was  now  dead,  and  Sa- 
rah, be  fides  her  natural  barren  nefs,  was  paft  the  age  of 
child-bearing  ;  which  occafioned  her  to  laugh  at  the 
promife  ;  for  who,  indeed,  would  make  choice  of  a 
dried  flock,  and  barren  foil,  to  begin  his  nurfery 
with  ?  in  fuch  materials  there  is  nothing  to  induce 
to  it. 

The  fame  courfes  he  was  pteafed  to  take  with  A- 
braham's  immediate  feed  :  he  takes  not  all  of  them  j 
but,  *'  in  Ifaac  Hull  thy  feed  be  called,"  Gen.  xxi.  12, 

Thus, 


OF  ELECTION.  7$ 

Thus,  Ifaac  was  taken,  and  Ifhmael  left.  And 
though  Abraham's  praytr  was  heard  for  Ifhmael, 
fo  as  to  have  him  bleffed  with  outward  things  ;  yet, 
as  to  the  main  thing,  God  rejects  him,  and  reiolves 
to  eftablifh  his  covenant  with  Ilaac,  (chap.  xvii.  9.} 
who  was  yet  unborn. 

The  like  he  alfo  doth  by  Ifaac's  children.     "  Ja- 
cob he   loved,    but    Efau   he   hated,"    Mai.  i.  2,  3. 
Rom.  ix.  wh'ch  is  both   the  prophet's   and  apoftle's 
expofition  of  thofe  words,  "  The  eider  (hall  fcrve  the 
younger/'  Gen.  xxv.  23.  and  this  difference  was  put 
before  they  were  born  -,  yea,  and  entailed  alfo  upon 
their  pofterities  :  the  one  are  "  the  people  of  his  wrath, 
againft  whom  he  hath  indignation  for  ever,"  Mai.  i. 
4.  "  their  captivity  fhall  not  return."     "  When  the 
whole   earth   rejoiceth,   they  fhall  be  defolate,"  &c. 
Ezek.  xxxv.  3,  14.  but   for   Jacob,  "  the  Lord  will 
bring  them  back  to  their  own   land,  and  plant  them, 
and  build  them  afTuredly  -,  and  do  them   good  with 
his  whole  heart,"    Jer.   xxxi.  37,  41.     But  let  it  be 
obferved,  it  was  not  Jacob's  more  worthy  demeanour, 
whether  forefeen  cradled,  that  procured  him  the-blef- 
fing.     Efau  did  more  for  it  than  he,  and   more   fin- 
cerely  :  he  hunted  for  venifon,  and  for  true  venifon, 
fuch  as  his  father  loved  ;  which  he  alio  makes  ready, 
and    brings   with   fpeed,  big  with  expectation  of  his 
bleffing  ;  which  alfo  he  feeks  importunately,   "  with 
tears  and  bitter  crying,"  Gen.  xxvii.  4,  5,  38.    Now, 
what  good   things   does  Jacob  do  to  inherit  the  blef- 
fing ?   i.  He  goes  about   to  invade  another's  right  ; 
for   the   blefiing  belonged  to  the  firft-born.     2.  He 
feeks  to  pervert   the   known  intention  of  his  father, 
which  was  to  blefs   Efau.     3.  He  abufeth  his  father 
with  counterfeit  venifon.  4.  He  takes  the  name  of  God 
in  vain,  to  make  his  difpatch  the  more  probable,  Gen. 
xxvii.  28.     5.  He  feeks  it  by  fraud,  and  downright 
lying  :  he  cloaths  his  neck  and  hands  with  the  kid's 
flcin,  and  roundly   affirms   himfelf  to  be  Elau  (very 
improper  means  to  obtain  a  blefling  !)  it  need  not  be 

alkedj 


76  A  PRACTICAL  DISCOURSE 

aflted,  which  of  the  two's  deportment  was  mod  de- 
ferring ?  One  wou-d  eafily  conclude  the  blelTing  to  be 
Efau's  :  but  fee  the  event  1  he  that  carries  himfelf  fo 
unworthily,  carries  away  the  bleffing  ;  he  that  behaves 
himfelf  dutifully  to  obtain  it,  is  diimiifed  without  it  : 
and  though  his  father  bleffed  Jacob  unwittingly,  ancj 
by  miftake,  yet  when  he  came  to  know  it,  he  was  fo 
far  from  reverting  what  he  had  done,  that  he  earneflly 
affirms  it  :  "I  have  blelTed  him  ;  yea,  and  he  fhall 
be  blefTed,"  Gen.  xxvii.  33.  Would  we  know,  now, 
the  reafon  of  this  ftrange  and  (according  to  men)  ir- 
rational event  ?  it  was,  "  that  the  purpofe  of  God  ac- 
cording to  election  might  ftand  (the  eider  muft  ferve 
the  younger),  not  of  works,  but  of  him  that  calleth," 
Horn.  ix.  IT.  And  it  is  wonderful  to  obferve,  how 
God  ordered  the  whole  courfe  of  this  tranfaction,  as 
intending  it  a  tull  and  pregnant  example  of  eternal 
election  :  for  it  holds  forth  plainly  the  Sovereignty  of 
God  over  his  creatures,  in  taking  whom  he  will  -,  the 
freenefs  of  his  grace  in  choofing  thofe  that  are  lefs 
deferving  ;  the  lure  efFed  of  his  purpofes,  with  his 
wife  and  certain  ordering  of  things  relating  to  his 
end  i  as  alfo  of  his  ufing  of  means  and  inftruments 
therein,  quite  befides  the  natural  fcope  of  them,  and 
contrary  to  their  own  internment. 

Then  for  the  Ifraelices : — This  people  the  Lord  chofe 
in  Abraham  four  hundred  years  before  he  publicly 
owned  them  :  they  are  expreffty  termed,  "  an  elect 
nation,"  as  being  feparated  from  the  reft  of  the  world  ; 
"  an  holy,  fpecial,  peculiar  people  unto  God."  He 
took  them  for  "  his  own  portion,  the  lot  of  his  inher- 
itance :"  read  his  own  words  (for  they  are  precious 
words  with  thofe  to  whom  they  appertain)  :  <f  Ye 
fhali  be  holy  unto  me  ;  for  I  have  fevered  you  from 
other  people,  that  ye  (hould  be  mine,"  Levit.  xx.  26. 
"  The  Lord  thy  God  hath  chofen  thee  to  be  a  fpecial 
people  unto  himfelf,  above  all  the  people  that  are  on 
the  face  of  the  earth,"  Deut.  vii.  6.  The  Lord  this 
day  hath  avouched  thee  to  be  his  peculiar  people,  and 

to 


OF  ELECTION.  77 

to  make  tbee  high  above  all  nations,"  chap.  xxvi.  1$, 
19.  "The  Lord  had  a  delight  in  thy  fathers,  to 
love  them,  and  he  chofe  their  feed  after  them,  even 
you  above  all  people,"  chap.  x.  15.  &c.  But  were 
they  as  far  above  other  nations  in  goodnefs,  in  great- 
nefs,  or  excellent  demeanour  !  had  they  better  im- 
proved their  part  in  the  common  flock  ?  and  was 
that  it  which  entitled  them  to  this  honor  ?  No  fuch 
matter  ;  as  appears,  (i.j  By  ihe  reafon  there  align- 
ed ;  "  Ye  (hail  be  a  peculiar  treafure  unto  me,  above 
all  people,  [for  all  the  earth  is  mine/']  Exod.  xix.  5. 
It  is  as  if  the  Lord  had  faid,  there  is  no  difference  be- 
tween you  and  other  nations  :  all  the  earth  is  mine, 
and  1  may  take  where  I  will  :  I  am  not  tied  to  any  : 
1  might  take  of  them,  and  dilcard  you  ;  they  cannot 
carry  it  more  unworthily  than  you  have  done,  and  will 
do,  I  looked  from  heaven,  and  confidered  their 
works  and  yours  ;  I  fee  thai  your  hearts  are  fafhioned 
alike.  And,  (2.)  Their  after-demeanour  did  abun- 
dantly verify  it  ;  and  the  Lord  forefaw  it  ;  (<  I  knew 
that  thou  woulJft  deal  treacheroufly,  and  wall  called 
a  tranfgreifor  from  I  he  womb  ;  that  thou  wouldlt  be 
obftjnate,  thy  neck  an  iron  linew,  and  thy  brow  brafs  j 
and  that  thou  wouldft  do  only  evil  from  thy  youth  up, 
&c."  I  fa.  xlvi-ii.  4,  8.  Jcr.  xxxii.  30.  What  then 
was  the  dvuie  or  motive  of  God's  choofing  them  above 
others  ?  It  was  his  Undeferved  love  and  favour  to 
then)  ;  "  He  loved  them  becaufe  he  loved  them," 
Deut.  vii.  8.  and  ix.  4. 

Come  to  David  :  God  hath  .provided  himfelf  a 
};i:ig  among  Jcffc's  Ions,  and  Samuel  muft  go  to  a- 
noint  him  :  but  it  muft  be  "  him  whom  the  Lord 
fbouU  name  to  him  :**  not  the  eldefl  or  goodlieft 
pc-rlbn  ;  and  therefore,  fays  he  (when  they  pafs  be*, 
lore  him),  <(  The  Lord  hath  not  chofen  this,  nor  this, 
nor  thefe,  but  David."  It  is  true,  the  Lord  did  not 
mention  David's  name  to  Samuel  ;  but  lie  did  what 
was  equivalent  ;  for  when  David  comes  in,  he  tel;s 
Jiim,  "  This  is  he,  anoint  him,"  i  Sam.  xvi.  i,  12. 

And 


?•  A   PRACTICAL  DISCOURSE 

And  obferve,  this  [he]  was  the  youngeft,  the  mean- 
eft,  and  moft  unlikely  ;  fcarce  reckoned  as  one  of  the 
family  ;  for  he  was  not  brought  in  amongft  the  reft. 
Then,  note  his  circumftances  ;  his  employment  was 
to  keep  the  meep :  his  exercife,  what  was  it  but  fuch 
as  is  reckoned  effeminate  ?    he  addicted   himfelf  to 
mufic.     See  alfo  his  complexion  or  conftitution  of 
body,  white  and  ruddy  j  no  promifing  character  of  a 
martial  fpirit  :  and  yet  this  man  (or  rather   this  lad 
and  {tripling)  thus  qualified,  and  thus  educated,  he 
muft  be  the  captain  of  the  Lord's  hoft  ;  who  yet  had 
the  greateft  enemies  to  deal  with,  and  therefore  had 
need  of  a  man  of  courage  and  conducl;  to  be  over 
them.     Well,  let  David's  birth,  complexion,  employ- 
ment, education,  be  what  it  will,  never  fo  unlikely  in 
all  human    refpefts,  yet  this  David  is,  and  muft  be 
the  man  whom  the  Lord  will   honor  to  rule  his  peo- 
ple, to  fight  their  battles,  and  to  do  exploits.     In  this 
choice  the  Lord  was  pleafed  to  fet  by  whatever  is  tak- 
ing with  men  :  "  he  feeth  not  as  man  ieeth,"  that  is, 
he  regards  not  men  for  their  natural  accomplifhments  : 
if  for  any  thing,  it   muft  be  (probably)  for  fome  ex- 
cellent endowment  of  the  mind  ;  and  that  of  wildom 
is  of  as  weighty  confideration  in  the  choice  of  a  pri'nce, 
as  any  other  :  but  this  is  no  inducement  or  motive  to 
God  ;  "  he  refpeds  not  any  that  are  wife  in  heart  :" 
Job,  xxxvii.  24.  and  if  he  did,  it  was  not  here  to  be 
had.     David  had  no   prince-like  qualities   above  his 
brethren,  until  afterwards  ;  as  is  plainly  intimated  in 
the(e  words,  "  The  Spirit  of  the  Lord   came   upon 
him  from  that  day  forward,"   i  Sam.  xvi.  13. 
-  Then  for  Jeremy  : — The  Lord  ordains  him  to  be 
a  prophet,  fets  him  over  nations  and  kingdoms,  com- 
miilionates  him  to  root  out  and  pull  down,  to  build 
and  to  plant,  &c.  why  ?  what  had  Jeremy  done,  that 
the  Lord  inould  call  him  to  fo  imperial  a  work  ?  Sure, 
no  great  matter  ;  for  this  he  was  ordained  to  befure 
he  was  born  •,  "  Before  I  formed  thee  in  the  belly,  I 
knew  thee  3  I  fanctificd  thee,  and  ordained  thee  a 

prophet :" 


OF  ELECTION.  79 

prophet  :"  it  alfo  appears  by  his  own  confeflion,  how 
unmeet  he  was  for  fuch  a  work  ;  and  how  unwilling  5 
"  1  cannot  fpeak,  for  I  am  a  child,"  Jcr.  i.  5,  6. 

Another  inflance  may  be  Cyrus  : — This  man  was 
decreed  to  a  great  and  noble  work.  It  was,  in  brief, 
to  deftroy  the  golden  monarchy  ;  to  break  in  pieces 
the  hammer  of  the  whole  earth  ;  to  releafe  God's  peo- 
ple out  of  captivity,  and  to  build  his  temple  :  and 
this  was  prophefied  of  him  more  than  an  hundred 
years  before  Cyrus  was  born.  The  Lord  ftiles  him 
his  anointed,  his  eJe<£t,  his  fhepherd,  and  one  that 
fhould  "  perform  all  his  pleafure  :"  and  he  calls  him 
by  his  name  too  ;  which  is  twice  repeated,  as  a  thing 
to  be  remarked  :  and  to  enforce  it  the  more,  he  adds 
a  note  of  narrower  obfervance  ;  "  I  have  called  thee, 
even  thee  by  name,"  Ifa.  xliv.  28.  and  xlv.  i,  2,  3,  4, 

5>  6>  J3- 

Was  Cyrus  thus  chofen,  becaufe  he  would  be  a  pu- 

ifTant  prince  ?  or  did  the  Lord  make  him  puiffant  and 
viflorious,  becaufe  appointed  to  iuch  a  work  ?  hear 
what  the  Lord  himieif  (who  bed  knows  the  ground 
of  his  own  defignation)  fays  of  him  :  "  Thus  faith 
the  Lord  to  his  anointed,  to  Cyrus,  whofe  right  hand 
1  have  holden"  (that  is,  I  gave  him  ftrength,  arad 
taught  him  how  to  ufe  it),  "  I  will  loofe  the  loins  of 
kings,  and  open  to*  him  the  two-leaved  gates  ;  I  will 
go  before  him  : — 1  will  break  in  pieces  the  gates  of 
brafs,  and  cut  in  funder  the  bars  of  iron,  &c."  But 
what  fliall  Cyrus  have  done,  that  the  great  God  mould 
do  him  this  honor  ?  he  did  not  fo  much  as  know  the 
Lord  ;  which  is  alfo  twice  repeated,  as  a  matter  wor- 
thy our  oblervation,  Ifa.  xlv.  i — 5. 

Lajliy^  PAUL  ;  The  Lord  from  heaven  commif- 
fionates  him  his  preacher-general  among  the  Gen- 
tiles ;  to  bear  his  name  belore  Kings  ;  to  maul  and 
ranfack  the  devil's  kingdom  ;  and  to  turn  the  world 
uplide-down  ;  witnefs  his  doings  at  Epheius,  Athens, 
and  other  places.  And  this  he  was  called  to,  even 

while 


fcj  A  PRACTICAL   DISCOURSE 

while  in  the  heat  of  his  perfecting  fury  again  ft  that 
name,  which  he  is  now  fent  to  preach  :  and  that 
thtre  was  no  motive  on  Paul's  part,  himfelf  is  wit- 
nefs,  where  fpeaking  of  that  his  call,  he  afcribes  it- to 
the  pleafure  and  power  ot  God,  as  much  as  he  doth 
his  natural  birth,  Gal.  i.  15.  The  original  of  all  which 
is  couched  in  that  word,  "•  He  is  a  choien  veflel  unto' 
me,"  Acts,  ix.  15. 

I  might  alfo  bring  in  the  (lories  of  Sampfon,  Jofi- 
ah,  John  Baptift,  and  others  to  the  fame  effect  but 
that  lime  would  fail.  Now  thcle  inftances  may  not 
be  valued  as  historical  relations  only  ;  (that  would  be: 
too  narrow  a  meaning  for  them),  but  according  to  the 
icripture  \vay  of  inferring,  and  improving  to  fpirituaf 
ufes  ;  and  fo  there  will  be  a  good  preparatory  proof  of 
the  bufinefs  in  hand  :  For  if  there  be  an  Election 
perfonal  unto  things  of  lefs  eminent  concernment  ; 
and  that  fo  long  before  fome  of  the  peffons  were  in 
being  ;  If  alfo,  there  be  an  abfokitenefs  in  God's  de- 
crees concerning  thefe  ;  how  much  more  in  matters 
of  eternal  weight  !  And  if  the  Lord  did  not  look 
out  of  himfelf  for  the  moving  confederation  on  which 
he  fdected  thofe  perfons  to  their  ft veral  honors,  and 
atchieverrients,  (and  if  he  had,  he  fhould  have  found 
none),  much  lefs  can  Election  to  eternal  falvation,  and 
union  with  himfelf,  be  founded  in  the  creature. 
Doth  God  take  care  for  Oxen  ?  fro .11  the  less  to  the 
greater  is  a  fcriptural  way  of  arguing,  an J  proves 
tirongly. 

i  come  now  to  a  more  direct  and  pontive  proving 
the  proportion,  wherein  my  prefect  ft  ope  is  not  io 
much  to  prove  that  there  is  an  Election,  as  what 
this  Election  is  ;  viz.  how  it  is  qualified  nixi  circum- 
ftanriatcd-:  and  this  relpects  the  objecls  of  Election, 
\vith  th^  manner,  time,  and  motives  of  it.  And  yet1, 
as  introdudtive  to  thefe,  it  may  be  expedient  to  touch 
on  the  other  ;  and  fb  (for  the  cleare/difcufTion  there- 
of) I  cad  the  proportion  into  fix  branches. 

1,  That 


OF  ELECTION.  Sr 


I.  That  there  is  an  Election  of  men  to  Salvation. 

II.  That  this  E!c6lion  is  abiolute. 

HI.  That  it  is  perlonal. 

IV.  That  it  is  from  Eternity. 

V.  That  the  Elect  w^re  chofen  in  Chrift. 

VI.  That  Eledion  is  founded  upon  grace. 

Theft  being- made  good  by  pofitire  fcripture,  or 
arguments  taken  thence  ;  it  will  not  much  concern  us 
what  is  alledged  to  the  contrary  :  They  are  of  the 
deep  things  of  God,  and  difcoverabie  only  by  fcrip- 
ture light  ;  and  therefore  in  vain  are  they  brought  to 
tiny  other  touchitone  ;  for  who  hath  known  the  mind 
of  the  Lord,  or  can  ;  but  as  himfelf  hath  been  pleaf- 
ed  to  reveal  it. 

I.  There  is  an  Election  of  Men  to  Salvation.  ; 

That  is,  there  are  fome,  a  certain  remnant,  that 
fhall  be  laved  ;  and  riiis  by  virtue  of  Election. 

This  is  clearly  implied  in  thofe  noted  and  compen-* 
dious  fentences,  veffels  of  mercy,  afore  prepared  unto 
glory,  Rom.  ix.  23.  The  Election  hath  obtained, 
Rom.  xi.  7.  The  Lord  added  to  the  church  fucli  as 
fhould  be  faved,  Acts,  ii.  47.  And  as  many  as  were 
ordained  to  eternal  life,  believed,  Acts,  xiii.  48.  But 
more  expreffly  in  Rom.  xi.  5.  There  is  a  remnant  ru> 
cording  to  the  Election  of  grace,  i  Theff.  v.  9.  God 
hath  not  appointed  us  unto  wrath  ;  but  to  obtain  &1- 
vation  :  And  2  ThefT.  ii.  13.  God  hath  from  the 
beginning  chofen  you  to  falvation,  &c.  And  thefe  are 
called  the  Eledion,  or  party  of  Elect  ones  ;  as  thofe 
circumdfed,  are  called  the  circumcifion  ;  and  the  an- 
gels that  flood,  are  diftinguimed  from  thole  that  fell, 
by  the  title  of  Elect.  They  are  alfo  faid  to  be  cho- 
fen veffels,  veffels  of  mercy  ;  as  thofe  that  are  left, 
veffels  of  wrath,  and  fons  of  perdition  :  the  fcrip- 
ture flill  lets  them  forth  by  diftinguifhing  characters- 
F  •  I  As 


82  A  PRACTICAL  DISCOURSE 

1.  As  a  party   feparate  from   the  world  ;  I  (fays 
Chrift)  have  cholen  you  out  of  the  world,  John  xv. 
19.   I   pray   not  for  the   world,  but  for  them  which 
thou  haft  given  me,  John  xvii.  9.  And   they  are  not 
of  the  world,  even  as  I  am  not  of  the  world,  John 
xvii.  1 6.  Unto  you  it  is  given  to  know  the  myftenr 
of  the  kingdom  of  God  ;  but  unto  them  without  all 
things  are  done  in  parables,  Mark  iv.  n.     Of  Jacob 
and  Efau,  (who  were  an  evident  type  of  this  fepara- 
tion)  it  is  faid  to  Rebekah,  "  two  nations  are  in  thy 
womb,  and  two  manner  of  people,' '  Gen.  xxv.  23. 
And  of  Jacob's  Pofterity,  "  the  people  mall  dwell  a- 
lone,  and  (hall  not  be  reckoned  among  the  nations,'* 
Numb,  xxiii.  9.  And  this  "  people  (lays  God)  have 
I  formed  for  myfelf,"  Ifa.  xliii.  21.  "  Thete  are  the 
people  of  his  holinefs  ;  the  reft  are  adverfaries,  chap. 
Ixiii.  18.  2  Pet.  ii.  9. 

2.  As  men  of  another  race,or  kindred  ;  and  as  fpring- 
ing  from  another  root.     "  We  are  of  God,  and   the 
whole  world  lieth  in  wickednefs,"   i   John,  v.  19.  (or 
in  that  wicked  one  as  their  root  and  head  :)    %f  He 
that  is  of  God,  heareth  God's  words  ;  ye  therefore 
hear  them  not,  becaufe  ye  are  not  of  God,"  John,  vii. 
47.  The  one  party  are  (aid  to  be  "  children  of  light," 
the  other  of  the  night,  i   Theif.  v.   5.  the  one  ot 
God,  the    other  of    the  world,  T  John,   iv.  4,  5,  6. 
the  one    is    trom    above,  the  other    from  beneath  ; 
John,  vii.  23.  God  is  the  Father  of  the  one,  and  the 
d-vil  of  the  other,  chap.  viii.  41,  42,  44, 

3.  As  men  fubject  to  another  head.     "  We  are 
thine,"  fays  the  church  to  God  ;  <(  thou  never   bear- 
eft  rule  over  them,"  Ifa.  Ixiii.  19.  "  all  that  the  Fa- 
ther giveth  me  (faith  Chrift)  fhall  come  to  me,  John 
vi.  37.  my  fheep  hear  my  voice  ;  1  know  them,  and 
they  follow  me,  and  a  ftran^er  they  will  not  follow-," 
John  x.  27.  and  thisf"  bccaule  one  is  their  mafter,  even 
Chrift,"  Matt,   xxiii.    8.  of   others,  he   faith,  that 
"  they  will  not  come  unto  him,"  John,  v.  40.     The 

one 


OP  £LECT10tt.  £3 

one  party  are  followers  of  the  Lamb,  the  other  of  the 
prince  of  daikneh,  Jed  captive  by  him  at  his  will. 

4.  As  belonging  to  another  world.  <c  The  good 
feed  are  the  children  of  the  kingdom  ;"  Matth.  xiiL 
38.  and  they  are  diilinguifhcd  from  the  children  of 
this  world,  as  a  party  "  accounted  worthy  to  obtain 
the  world  to  come,"  Luke  xx.  35.  and  accordingly 
we  find,  that  none  are  admitted  into  the  new  Jerufa- 
lem  but  "  whcff  names  are  found  written  in  the  book 
of  life,"  Rev.  xxi.  27.  and  whole  name  "  foever  was 
not  written  there,  was  caft  into  the  lake  of  fire," 
chap.  xx.  15.  On  the  fame  account  Judas  is  faid  to 
go  to  his  own  place,  Acts,  i.  25.  and  the  elect  into 
"  the  kingdom  prepared  for  them/'  Mat.  xxv.  35. 
I  fhall  bring  but  one  only  argument  for  proof  of  this 
branch  (and  it  is  of  that  weight,  that  there  needs  not 
another,)  namely,  that  except  the  Lord  had  thus  re- 
ferved  a  remnant,  no  flem  had  been  faved  :  the  whole 
world  would  have  been  as  Sodom,  l(a.  i.  g, 

II,   Election  is  abfolute. 

t         '•.  '          •  ••'•-•.. 

In  this  are  two  things  of  great  import,  irrevocable- 
neis  and  independency.  The  decree  is  irrevocable  on 
God's  part,  and  independent  as  to  human  perioHT^n- 
ccs.  The  Lord  will  not  go  back  from  his  purpote  to 
fave  his  people  ;  nor  (hall  their  unworthineis  or  averfe- 
hefs  makf  void,or  hinder  his  mod  gracious  intendrhent. 
And  hence  thoie  Various  exprefllons  of  the  fame  thing, 
namely,  predcftinate,  ordain,  prepare,  appoint,  have 
nothing  iubjoined  that  is  like  a  conditional.  There  is 
indeed  a  kind  ot  conditions  (of  rather  qualifications) 
that  muft,  and  always  do,  precede  the  final  compieat- 
ment  of  Election  ;  as  "  repentance  towards  God,  and 
faith  towards  our  Lord  Jems  Chrift  :"  which  there- 
fore may  be  called  conditionals  of  falvaticn  ;  but  hot 
fo  to  Election. 

Election  is  the  great  fundamental  inditute  of  the 
gofpel  :  it  is  that  which  in  human  ftates  is  called  the 


84  A  PRACTICAL  DISCOURSE 

fupreme  law  ;  which  is  both  irreverfible  in  itfelf,  and 
requires  that  all  inferior  adminiftrations  may  be  ac- 
commodated thereto  :  fb  the  faivation  of  God's  elect 
being  the  higheit  law  of  the  heavenly  ftate  and  king- 
dom, muft  on  the  farru  (and  firmer)  ground  remain 
inviolable.  It  is  that  for  which  all  things  elie  have 
their  being  ;  the  ploc  whereby  God  defigns  to  himfclf 
the  higheft  g!ory,  and  for  which  he  hath  been  at  fuch 
coil,  that  fnouid  his  defignm°nt  mifearry,  the  whole 
creation  could  not  countervail  the  damage.  He 
could  not  therefore  (for  God  cannot  deny  him  (elf,)  I 
fay,  he  could  not  io  contrive  the  grandeft  delign  of 
his  glory,  as  that  it  fhould  ever  neecTto  be  revoked  or 
altered:  nor  could  he  leave  it  obnoxious  to  diiap- 
pomtment  ;  as  it  mull  have  been,  if  ventured  on  a 
created  bottom  :  yea,  it  believed  him,  as  fupreme 
lawgiver,  fo  to  determine  and  tubjugate  all,  that  the 
great  end  of  all  might  remain  infruftrable.  And 
thus  any  prudent  founder  of  a.  ftate  would  do,  if  the 
utmoft  of  his  fkill  and  power  would  extend  to  it :  but 
from  their  defectivenefs  in  thefe,  the  bed  founded 
ftates  upon  earth  are  fubjecl;  to  mutation  :  princes 
die,  and  their  thoughts  perifh  ;  their  minds  alter  and 
depart  from  their  ftrft  mtenclments  ;  iucceilbrs  drive 
a  contrary  intereft  ;  unlocked  for  accidents  entangle 
them  ;  foreign  enemies  encroach  upon  them,  and  ob- 
firuct  their  work  :  or  the  people's  own  tolly  may  be 
fuch,  as  to  marr  and  defeat  the  bed  laid  defigns  for 
their  own  good.  Human  affairs  are  expofed  to  thou- 
fand  incidents,  which  hu.nan  prudence  can  neither  pre- 
vent nor  provide  again  II.  But  with  God  it  is  not  (o  : 
no  event  can  be  new  to  him  :  4t  He  declares  the  end 
from  the  beginning,"  Ift.  xlvi.  10.  his  judgment  and 
purpofe  cannot  alter ;  lie  is  of  one  mind,  and  who  can 
turn  him  ?"  Job,  xxiii.  13.  he  is  alfo  immortal,  and 
"  the  thoughts  of  his  heart  (land  faft  to  ail  genera- 
tions/' Pfai.  xxxiii.  1 1.  no  creature  can  feclude  it- 
felf from  his  government  ;  "  In  his  hand  is  the  foul 
of  every  living  thing,"  Pialm  cxlv.  16.  yea,  the  moll 

caiual 


OF  ELECTION.  «5 

cafual  (to  us)  and  oppofite  emergencies,  are  by  his 
power  and  wifdom  reducible  to  his  purpofe,  and  can- 
not refift  their  being  made  fubfervient  to  his  will. 
And  this 'may  be  one  reafon  why  Election  is  fo  often 
faid  to  be  "  from  the  beginning,  and  irom  the  foun- 
dation of  the  world,"  namely,  to  fhew  that  whatever 
fliould  be  in  time,  mould  be  fubordinate  to  Election, 
which  is  all  one  as  to  make  it  abfblute.  And  further, 
this  abfolutenefs  may  be  evinced  by  men  arguments  as 
thefc. 

Arg.  I.  If  Election  were  not  abfolutc,  it  would  be 
but  after  the  covenant  of  works  :  which  being  con- 
ditional, how  foon  was  it  broken,  even  by  one  who 
had  power  to  keep  it  !  and  if  man  in  that  honor  did 
not  abide  in  it,  how  mould  he  now,  when  fo  ftrong  $ 
bias  is  grown  upon  his  heart,  that  h$  runs  counter  ev- 
er fince  ?  Gen.  vi.  5.  "  If  there  had  been  a  law  giv- 
en that  could  have  given  life,  righteoufnefs  mould  have 
been  by  the  la\v,"  Gal.  iii.  2.  which  mews,  that  the 
new  covenant  does  more  for  us  than  the  old  j  for  it 
giveth  life  ;  and  then  it  muft  give  the  performance  of 
the  condition  which  that  life  depends  upon  :  it  alfo 
(hews,  that  the  firft  covenant  did  not  give  life,  and  that 
it  failed  becaufe  it  was  conditional.  The  law  (hews 
our  duty,  but  giveth  not  wherewith  to  perform  it  : 
the  new  covenant  doth  both,  by  writing  the  law  in 
the  heart.  Ail  under  the  covenant  of  works  are  with- 
out God,  without  Chrift,  without  hope,  Eph.  ii.  n. 
and  this,  becaufe  ftrangers  to  the  covenant  of  grace, 
or  grace  of  election.  If  therefore  the  eUct  dial*  be  in 
a  better  condition  than  before,  their  Election  muft  be 
sbfolute  :  and  that  it  might  be  fo,  the  new  covenant 
was  made  with  Chrift  on  their  brhalf ;  and  is  "  that 
grace  given  us  in  him  before  the  world  began,  2  Tim. 
i.  9.  Titus,  i.  2. 

Arg.  II.  Election  muft  be  abfolute ;  becaufe  what- 
ever can  be  fuppoled  the  condition  of  it,  is  a  part  of 
the  thing  itfelf  :  much  like  that  promife  of  God  to 
Abraham,  "  To  thy  feed  will  I  give  this  land,"  Gen. 

xii.  7. 


J36  A  PRACTICAL  DISCOURSE 

xii.  7.     In  which  promife  the  Lord  untertakcs  as  welf 
to  give  Abraham  a  feed   to  inherit  that  land,  as  that 
land  to   his  feed  :  and  accordingly  we  find   that  the 
next  head  of  that   feed   was  born   by  virtue  ot   the 
promife,  Gal.  iv.  25,  28.  fo  the  whole  courfe  and  fe- 
ries  of  things  conducing  to  the  final  accompli  ill  m  en  t 
ot  election,  is  included  in  it,  and  afcertained   by   it  ; 
and  that  with  fuch  fumnefs  and  '(ccuritv,  as  if  the  end 
jtfeif  had    been    attained  when  the  decree  was  made  ; 
as,  namely,  redemption  from  fin,  effedual  calling,  and 
perfeverance  to  glory  (of  which  more  fully  under  thofe 
beads)  ;  which  alfo  feems  to  be  die  meaning  of  the 
apoftle,  where  he  makes   eternal   life  itfdf  to  be  the 
fubftance'  of  the  promife  :   "  And  this  is  the  promife 
that  he  hath  promifed  us,  even  eternal  life,"   i  John, 


2:. 


Arg.  III.  It  muft  be  abfolute,  because  by  fuch  an 
Election  only  can  lalvation  be  infured.     This  bottom 
Adam  had  not  in  his  primitive  ftate  ;  he  was  made 
upright,    but  his   continuing  in  that  ftate,  depended 
upon  his  well    ufmg  of  what  he  had,  without  any  ad- 
ditional help.     In  him  may  be  feen  the,  utmoft  that 
created  grace  of  itfelf  can  do,  even  in  a  ftate  of  per- 
fection ;  unto  which  being  left,  how  foon  did  he  de- 
generate,  and  come   to  ruia  ?  and  all  his   po.fterity 
would  have  run  the  fame  courfe,  if  placed  in  his  ftead  j 
as  we   know  they   have  done  (on.  2  by  one),  notwith7 
landing  all   the  helps   which   are  given  in  comrrnn 
unto  mrm.     And  it  is  no  wonder,  (ince  pow  they  have 
fo  ftrong   a,  bent  unto   evil,  which    Adr.m.  ^had  not. 
And  if  there  be  any  advantage  'caft  in,    (which  tome 
do  affirm,  aqd  ca.ll  it  the  new  covenant)   the  n^ore  is 
our  dodtrinc  confirmed  :  for  the  more  IK  Ips  they  have, 
.it  yet  they  f?.l\  (hort  (as  they  do),  the  more  evident  it 
is,  that    nothing  fhort  of  fuch  an  Eiedion  will  fecure 
them.     An  example  of  th:s  we  had  in  the  old  world  ; 
who,  i  y  their    natural  inoeniofity,  and    long  lives  to 
irnpiove    it,    together    with    Noah's    fixfcore    year'^ 
preaching,  and  the  Spine's  driving,  were  not  led 

God, 


OF    ELECTION.  87 

God,  but  frill  grew  from  bad  to  worfe,  until  all  "  the 
imaginations  of  their  hearts  were  only  evil,  and  that 
continually,"  Gen.  vi.  8.  And  this  was  not  the  caie 
only  of  (bine,  but  of  the  whole  race  univerfally  : 
"  All  fleih  had  corrupted  his  way,"  chap.  vi.  12.  It 
is  true,  that  Noah  was  found  righteous  :  and  as  true 
it  is,  that  Election  was  it  that  made  him  fo.  Noah 
"  found  -grace  in  the  eyes  of  the  Lord,"  ver.  8.  in 
the  fame  (enfe  that  Paul  obtained  mercy,  i  Tim.  i. 
1 6.  viz.  by  mercy's  obtaining,  or  taking  hold  of 
him.  It  may  allo  be  feen  in  the  people  of  Ifrael  ; 
who,  over  and  above  their  common  and  natural  grace, 
had  many  helps  and  additions  that  others  had  not  : 
"  the  Lord  dealt  not  fo  with  any  nation  as  with 
them,"  Ffal.  cxlvii.  19,  20.  and  yet  the  generality 
of  them  io  bad,  that  they  juftified  their  fitter,  Sodom, 
Exek.  xvi.  51. 

The  firft  covenant  thus  failing,  Juch  was  the  .grace 
of  our  Lord  (forefeeing  it)  as  to  determine  on  a  fee- 
ond,  or  new  covenant  i  by  which  he  would  fix  and 
fecure  a  remnant,  and  that  infallibly  :  and  hence  it  is 
termed,  The  covenant  of  grace,  as  not  depending  at 
ail  upon  works ;  and  this  is  that  grace  that  faves,  and 
"  reigns  to  eternal  life,"  Rom.  v.  21.  Ephef.  ii.  5,8. 
And  thefe  are  the  "  fure  mercies  of  David,"  recorded 
in  the  Ivtli  of  Ifaiah  :  it  is  the  ablolutenefs  of  it  that 
makes  if  a  better  covenant. 

Arg.  IV.  There  is  the  fame  reafon  for  the  abfo- 
lutenefs  of  men's  election,  as  of  Chrift's.  That  man, 
or  human  body,  which  the  fecond  perfon  was  to  af- 
fume  and  unite  to  himfelf,  was  not  ordained  to  that 
union  upon  any  condition  whatever  ;  as,  namely,  if 
he  fhould  fulfil  all  righteoufnefs,  dejftroy  the  devil, 
diffolve  his  works,  and  make  atonement  for  fin  ;  for 
ihefe  he  could  not  have  done  without  that  union  : 
and  that  his  ordination  thereunto  was  abfolute,  ap- 
pears by  Heb.  x.  5.  "  A  body  halt  thou  prepared 
me  ;"  and  Luke  i.  35,  "  That  holy  thing  which  (hall 
be  born  of  thce  (hall  be  called  the  Son  of  God," 

Matth. 


£8  A  PRACTICAL   DISCOURSE 

Matth.  i.  21.  "  He  fhall  fave  his  people  from  their 
fins.'*  In  which  places  the  abfolutencfs  of  the  decree 
for  that  man's  being  united  to  the  Son  of  God,  is  ev- 
idently fet  Ibrth.  And  that  our  Election  (as  to  this 
circurnftar.ee  of  it)  holds  proportion  with  that  of 
Cii-rift,  you  ihall  ice  more  fully  afterwards.  Take 
only  (at  prefent)  thofe  gracious  words,  which,  doubt- 
kis,  he  uttered  with  great  faiisfaction  to  himlelf  in 
tlie  xviith  of  John,  ver.  21.  "  Thou  haft  loved  them, 
as  thou  haft  loved  me." 

Arg.  V.  It  was  requifite  that  Election  fhould  be 
abibluK,  becaule  of  the  abiblutends  of  God's  decree 
touching  the  death  of  his  Son,  unto  which  he  was 
tore -.ordained  unrepealably,  i.  Pet.  i.  20.  and  all  that 
he  faved  before  he  {uffered,  were  faved  on  the  credit 
of  that  decree,  Rom.  iii.  25,  26.  The  fcripture  alfo 
fays  plainly,  that  he  was  "  the  Lamb  {lain  from  the 
foundation  of  the  world,"  Rev.  xiii.  8.  and  that  it 
was  not  pofTible  that  cup  {hould  pafs  from  him,  Matth. 
xxvi.  39,  42.  And  if  it  be  a  thing  below  the  pru- 
dence of  men,  to  lay  down  the  price  without  fecuring 
the  purchafe  ;  then,  furely,  the  wifdom  of  God  could 
not  determine  the  death  of  his  Son  for  men's  faiva- 
tion,  and  yet  leave  the  falvation  of  thofe  very  men  at 
an  uncertainty  :  which  it  muft  have  been,  if  their 
Election  were  not  ab.folute. 

Arg.  VI.  Laftly,  It  might  alfo  be  argued  from  the 
nature  of  divine  promifes  ;  which  are  patterns,  or  de- 
clarative copies  of  the  decree.  Now  the  prumifes 
touching  fpirituai  bleflings  are  abiolute  :  they  are  of 
that  word  which  is  "  for  ever  fettled  in  heaven," 
Pfalm  cxix.  89.  See  the  promifes  of  (ending  Chrift 
to  be  a  Redeemer,  Gen.  iii.  i ;.  the  Holy  Ghoft,  to 
fan&ify,  and  lead  into  all  truth,  John  xvi.  13.  to 
i:;i':iik!c  clean  water  upon  them  ;  to  liive  them  a  new 
heart  -,  to -caufc  them  to  walk,. in  his  ftatules  5  tlxat 
he  will  be  their  God,  and  thq-  IJiall  be  his  people, 
and  fhall  not  depart  from  hinvj.er.  xxiv.  7.  Exe;k. 
jf\:xvi.  26.  chat  if  they  fin,  he  will  chaiuie  t.h-m  witU 

the 


HE 
OF  ELECTION,     t  *  '  89 


the  rod's  of  men,  but  his  everlafling  kincteels  he  w  11 
not  take  from  them,  Pfai.  Ixxxix.  30 — 34.  and  that 
at  laft  he   will  prefent  them  fau:tleis  before  the  pirf- 
cnce  of  his  glory,"  Jude,  xxiv.     Thefe    all,    with 
others  of  like  tenour,  are  delivered    in    pofitlve   ?r/i 
ablolute  terms,  without  any  (hew  of  refervaiion, 
vifo,   or  condition.     And   if  thefe   (which   are  trauf- 
cripts  of  the  decree)   be  abfolute,  it   follows,  tliac  the 
decree  alfo  is  the  fame  :  and  on  th;s  ground  it   is  t:  c 
apoflle   ftands,   when  he   challenged!  ail  ti.e  woik.l  to 
nullify  God's  Election,  Rom.  vin.  33,  34.  w 
could  not  have  done,  had  not  Election  been  fove--; 
ly  abfolute. 

III.  Eledion  is  perfonal  :  and, 

IV.  It  is  from  eternity. 

Thefe  two  I  put  together  in  proof,  becaufe  they 
are  frequently  joined  in  fcripture.  It  was  not  the 
whole  lumb  of  mankind  that  was  the  objed:  of  Elec- 
tion ;  neither  was  Eledion  (as  fome-fpeak)  a  decree 
to  elecl;  fuch  as  (hould  happen  to  be  thus  and  fo  qual- 
ified :  but  certain  determinate  perfons  were  chofen 
by  name,  or  fingled  out  from  among  the  reft,  and  or- 
dained to  eternal  life.  Our  Saviour  ftiles  them  the 
e*  men  that  were  given  him  out  of  the  world,"  John, 
xvii.  6.  and  they  were  given  him  by  name,  as  well 
as  number  ;  and  by  thoTe  names  he  knows  them, 
(chap.  x.  3 — 14.)  It  is  not  unworthy  our  deepefi 
attention,  how  the  Lord  takes  notice  of  the  names  of 
his  people  ;  as  intending  it  (doubtlefs)  -a  fignal  token 
of  the  Ipecial  regard  he  hath  to  their  perfons.  He 
therefore  tells  Mofes,  "  I  know  thee  by  thy  name," 
Exod.  xxxiii.  17.  It  is  an  appropriating  of  them 
to  him&lf :  Ifa.  xliii.  i  "  I  have  called  thee  by  thy 
name,  thou  art  mine/'  Sometimes  alfo,  when  he 
calls  to  thofe  he  eminently  owas,  he  doubles  their 
iMirie  by  repettion  :  thus  to  his  friend  Abraham, 
Gen.  vv'ti.  ii.  To  Moles  his  llrvant.  Exodus,  lii.  4. 

and 


90         ,         A  PRACTICAL  DISCOURSE 

and  others.  But  I  find  no  inftance  of  his  fpeaking 
fo  to  other  men  :  and  thefe,  I  fuppofe,  are  recorded 
as  worthy  of  fpecial  remark  ;  and  that  it  is  no  light 
matter  (much  lefs  to  he  icorfcd  at,  as  it  is  by  fome 
frothy  Ipirits),  that  the  eled  were  chofen  by  name, 
and  that  their  names  are  written  in  heaven.  And 
that  it  was  tranfacted  from  eternity,  is  evident  from 
John,  xvii.  23,  24.  Ephef.  i.  4.  Rev.  xiii.  8.  and 
xvii.  8.  and  other  fcriptures. 

The  perfonality  of  Election,  with  its  eternity,  may 
be  evinced  by  fuch  arguments  as  theie. 

Ag.  I.  From  the  example  of  Chrift's  Eleclion.  It 
was  nut  a  perfon  uncertain  that  was  to  be  Lord  and 
Chnft  ;  but  the  fecond  perfon  in  human  nature  :  and 
this  capacity  he  fuftaincd  from  everlafting,  Prov.  viii. 
23 — 31.  i  Pet.  i,  20.  Nor  was  it  any  body,  which 
he  might  alTume,  but  the  very  fame  numerical  body 
that  was  prepared  for  hLn,  Heb.  x.  5.  Pfalm  xl.  7. 
"  And  this  very  perfon  he  loved  before  the  founda- 
tion of  the  world/'  John,  xvii.  24.  It  is  worthy  ob- 
fervation,  how  particular  the  decree  was,  even  in  things 
circuinfbntial,  to  our  Lord  Chrift  ;  as  that  he  mould 
come  of  Ahraham's  flock,  of  Judah's  tribe,  of  David's 
lineage,  be  conceived  of  a  virgin,  born  at  Bethlehem; 
and  this  when  the  iceptre  was  departing  from  Judah  ; 
that  he  (hould  be  buffeted,  fcourged,  {pit  upon,  hang- 
ed on  a  tree,  his  hands  and  his  feet  pierced  j  that  gall 
and  vinegnr  mould  be  given  him  to  drink  ;  that  a 
hone  ot  him  mould  not  be  broken  (even  while  on 
both  rides  of  him  others  wore)  ;  that  his  garments 
fhculd  be  parted,  and  lots  cad  on  his  vefture  :  as  al- 
fo  that  he  fhould  rife  again  the  third  day,  &c.  And 
that  theie  were  all  decreed,  appears  by  the  prophecies 
of  them  ;  which  are  the  ciccrte  exemplified,  or  drawn 
out  ot  the  regider.  As  touching  his  rcfurrecYfon,  it 
is  fiid  exprefily  in  Pfaim  ii.  7.  <(  I  will  declare  the 
decree  :"  and  the  lame  is  as  true  of  all  the  reft. 
And  if  the  Election  of  the  Plead  was  pcrlonul,  and 
ii'om  eternity  ;  why  not  thehs  that  ihould  make  up 

his. 


OF  ELECTION.  9r 

his  body,  fince  they  did  as  really  exift  then,  as  the 
human  nature  of  Chrilt  did  ?  Befides,  it  was  very  a- 
greeable,  that  he  and  they  fhould  both  be  appointed 
together  :  for  he  could  not  be  an  Head,  but  with  re- 
fpect  to  a  body  :  and  that  they  were  expreflly  deter- 
mined of,  appears  by  Pfalm  cxxxix.  16.  "  In  thy 
book  were  all  my  members  written,  when  as  yet  there 
was  none  of  them/*  If  you  lay,  that  was  meant  of 
David's  members  ;  I  aniwer,  that  if  God  thought 
the  members  of  an  earthly  body  worthy  his  regjfter- 
ing,  he  could  not  be  lefs  particular  and  exact  about 
the  myftical  body  of  his  Son  :  befides,  David  was 
his  type. 

Chrift  alfo  was  ordained  to  be  a  Saviour,  and  that 
by  his  death,  and  both  <c  from  the  foundation  of  the 
world, "   i   Pet.   i.  20.     It    was  therefore    expedient 
then  alfo  to  be  determined,  how  many  and  who  in 
particular  fhould  have   falvation    by  him.     He  was 
not  to   die  for  himielf  :  but  for  thofe  whofe  fecurity 
he  undertook.     Now  it  is  not  a  thing  proper  to  ipcak 
of  fecurity,  or  bail,  but  with  refpeft  to  a  debtor  or  of- 
fender ;  and  that  debtor  or  offender  muft  be  known 
too,  and  named,  or  elfe  the  entering  of  the  bail  is  an 
infignificant  act  ;  efpecially,  where  the  furety  hath  no 
debt  or  default  of  his  own  to  be  charged  with.     Our 
Lord  and  Saviour   did  not  make  his  foul  an  offering 
for  Jome-body's   fins,  but   uncertain   whofe.    -Aaron 
knew  whofe   trefpaffes  he   offered  for  :  their  names 
were  graven  on  his  breaft-plate  :  not  their  national 
name  or  qualification  (namely,  Ifraelite,  or  believer, 
but  their  perfonal  names,  Reuben,  Simeon,  Levi,  &c. 
So  had  our  great  High  Pried,  or  he  could   not  have 
made  atonement  for  us  :  and  that  place,  Rev,  xiii.  8, 
points  at   the   fame  time   for   both.     Tbofe   words 
["  from  the  foundation  of  the  world"]    do   refer   as 
well  to  the  writing  of  their  names  in  the  book  of  life, 
as  to  the  Lamb's   being  flain  ;  as  is  evident  from  the 
fSth  verfe  of  the  lyth  chapter,  where  Deciphering  thofe 
<:  \vho  (hail  wonder  after  the  beaft/'  he  fays,  they  are 

fuca 


9*  A   PRACTICAL  DISCOURSE 

fuch  whofe  "  names  were  not  written  in  the  book  of 
life,  [from  the  foundation  of  the  world,]"  as  were 
theirs  who  followed  the  Lamb,  and  whom  "  God 
had  from  the  beginning  chofen  to  falvation,  2,  Theff. 
ii.  13. 

Arg.  II.  The  defign  of  God,  in  the  death  of  Chrift, 
could  not  otherwife  be  fecured.  Had  the  defign 
been,  to  purchafe  falvation  for  believers,  without  af- 
certaining  the  perfons  that  fhould  believe  ;  it  had 
been  uncertain  whether  any  would  be  laved,  becaufe 
uncertain  whether  any  would  believe.  If  certain  that 
fome  would  believe  ;  this  certainty  rnuft  be  decreed  : 
for  nothing  future  could  be  certain  otherwife.  And 
if  it  was  decreed  that  fome  fhould  believe  ;  the  indi- 
viduals of  that  fome  mud  be  decreed  alfo  :  for  faith 
is  the  gift  of  God,  and  could  not  be  forefeen  in  any, 
but  whom  he  had  decreed  to  give  it  unto.  Which 
laid  together  are  a  good  demonftration,  that  thofe 
Chrift  fhould  die  for,  were  as  well  pre-ordained,  as 
that  he  ihould  die  for  them  j  and  that  definitely,  snd 
"by  name. 

Arg.  III.  It  may  further  be  argued,  from  the  Fath- 
er's "  preparing  a  kingdom  from  the  foundation  of 
the  world,"  and  manfions  or  places  in  it.  To  prepare 
the  way  of  this  argument  ;  coniider  the  punctuality  of 
God's  difpofements  in  things  of  a  lovver  concern  :  he 
did  not  create  the  eauh  in  vain  (ttut  is,  toftand  emp- 
ty and  void,  as  at  its  flrft-  formation)  ;  nor  the  feveral 
quarters  thereof  to  be  inhabited  indefinitely,  by  fome 
nation  or  other,  who  mould  happen  to  get  poffeflion 
of  them  :  but  "  he  divided  to  the  nations  (heir  in- 
heritance, and  the  bounds  of  their  habitation,"  Deut. 
xxxii.  8.  A  els,  xvii,  26.  Mount  Seir  was  given  to 
Elan,  and  Ar  to  the  children  of  Lot,  (chap,  ii.  5,  9.) 
each  nation  had  its  limits  flaked  out,  and  this  from 
the  days  of  di!.  And  if  we  may  diftinguiih  of  a£b  in 
GodT.  and  of  time  in  eternity  ;  his  purpofe  to  form 
and  bring  forth  thofe  nations,  mutt  needs  be  as  early 
as  to  create  aiid  f".rnifh  thpfe  parts  of  the  world  which 

they 


OF  ELECTION.  93 

they  (hould  inhabit.  Now,  earthly  fettlements  being 
of  trivial  moment  to  the  heavenly  manfions  :  it  feems 
a  good  contequent,  that  if  yet  particular  nations  were 
fore-appointed  for  particular  provinces  on  earth  ; 
much  more  (hould  particular  perfons  be  defigned  for 
thole  particular  rrfanfions  in  heaven  :  and  if  either  were 
appointed  firft,  it  muft  be  I  he  perfon :  for,  "  the  Sab- 
bath was  made  for  man,  and  not  man  for  the  Sab- 
bath." Heaven  was  made  at  the  beginning  ot  the 
world  ;  but  Election  was  before* 

The  domeftics  of  God's  houfe,  or  place  of  glory, 
are  a  facred  ftate  or  order  of  kings  and  priefts  -,  and 
each  individual  perfon  hath  his  place  or  apartment 
fet  out  for  him.  Thofe  glorious  places  were  nof  pre- 
pared for  believers  indefinitely  ;  but  for  certain  de- 
terminate perfons  particularly  :  the  twelve  apoftles 
fhall  have  their  twelve  thrones,  and  each  one  his  own. 
This  is  evident  by  our  Saviour's  anfwer  to  the  mother 
of  Zebedee's  children  :  "  To  fit  on  my  right  hand, 
and  on  my  left,  is  net  mine  to  give  ;  but  it  fball  be 
given  to  them  for  whom  it  is  prepared  of  my  Fath- 
er,'' Matth.  xx.  23.  If  for  believer's  indefinitely, 
why  not  for  thefe  two  brethren,  efpecially  (ince  they 
firft  made  requeft  for  them  ?  The  truth  is,  thofe  pla- 
ces were  not  now  to  bedilpofed  of;  it  was  determin- 
ed who  fhould  have  them  long  before,  even  "  from 
the  foundation  of  the  world,"  chap.  xxv.  34.  The 
{cope  of  this  aniwer,  was  not  to  (hew  that  the  places 
requefted  for,  were  prepared  for  believers  indefinitely 
(for  thefe  were  believers  who  made  requeft  for  them) ; 
but  that  they  were  appointed  for  certain  particular 
perlons,  and  they  muft  have  them.  Much  might  be 
added,  in  confirmation  hereof :  but  by  thefe  (I  hope) 
it  is  clear,  th.it  Eledion  is  perfonal,  and  from  eternity. 

V.    Election  is  in  Chrift  :  or,  the  Eled  were 
chofen  in  Chrift. 

It  was  requifite,  the  new  covenant  mould  hr<vc  an 
Head  and  Mediator,  as  well  as  the  old  ;  that  right- 

eoufheis 


94  A  PRACTICAL  DISCOURSE 

eoufnefs  and  life  might  flow   from  him    into  ill  the 
Eiect  feed,  as  fin  and  death  had   done  from   Adam  -. 
in  which  refpect,  Chrift  and  he  are  (et  forth  as  para^ 
lels,   in  Romans  3.  from  ver.  12.  to  21.     The  bene- 
fits which  the  Ele<ft  were  cnofen  unto,  they  are  made 
partakers  of  by  their  union   with  Chrift  ;  he   is  the 
root  in  whom  ail  fulnefs  dwells  :  Not  only  the  foun- 
dation on   which   the  church  is  built  ;   but  th*  rotk 
which  affords  all  the  fpiritual  materials  of  the  heav- 
enly temple  ;  even  the  cement  that  holds  one  part 
to  another,  and   the  whole  to  himfelf ;  and  this,  by 
virtue  of  the  decree  :  for,   we  are  to  confider,  that 
there  is  a  decretive  union  before  the  adual  ;  and  the 
one  influence th  the  other  into  being  ;  and  that  as  re- 
ally, as  the  determined  death  of  Chrift  did  the  falva- 
tion  of  thole  who  died  before  him.     Though   Chrift 
be  not  the  caufe  of  Election  }  yet   he  is  the  grand 
means,  by  whom  we  obtain  the  bleflednefs  we  were 
chofen  unto;  by  him  it  is,  that  "  we  have  accefs  unto 
that  grace  wherein   we  ftand,"  Rom.  v.  2.   And  we 
mall  find,  that  the  epiftles  generally,  when  they  fpeak 
of  the  great  things  relating  to  falvation  ;  do  ftill  bring 
in  Chrift  as  the  perfon  principally  concerned  about  it. 
Salvation  (indeed)  is  a  gift,  it  is  perfectly  free  ;  yet  not 
to  be  had,  but  in  Chrift  :  "  It  comes  upon  us  through 
his  rigbteoufnefs  :  as  by  one  man's  diiobed'.ence  many 
were   made  finners  ;  fo  by   the  righteoufneis  of  one 
(by  means  of  their  onenefs  wit!)  him)  (hall  many  be 
made  righteous,"    Rom.   v.    io,    19.   Mankind  (by 
their  apoftacy  in  Adam)  had  dertroyed  in  themf-lvjs 
the   whole  of  that   principle,    which   would  have  led 
them  to  G  )d,  as  their  life  and  bleflednefs  :  and  had 
(withal)  contracted  fuch   an  enmity  againft  him,  and 
repugnancy   to  all  overtures  for  returning  to  him  f 
(and  this  gulph  was  fo  fixed)  as  would   forever  have 
kept  God  and  us  afunder,  had  not  that  bleff.-d  projjcl: 
of  chofing  in  Chrift  been   fet  on  foot   to  dilfolve  it. 
It  could   not  be  done  by  any  created  power ;  nor 
could  creatures  fo  much  as  propound^  way  for  it  : 

and 


OF  ELECTION.  9$ 

and  it  they  could,  who  durft  fo  harden  himfelf,  as  to 
mention  the  thing,  which  only  could  do  it  ?  but,  the 
great  God  blefled  forever,  he  finds  out  a  way  for  it : 
and  the  fame  love  that  ordained  to  eternal  life,  would 
alfo  put  it  in  fuch  a  way,  as  fhould  furely  take  effect. 
And  to  this  end,  (namely,  that  thofe  ordained  to  ial- 
vation,  might  be  both  rightfully  intitled  thereto,  and 
iucccffively  brought  into  it)  they  were  put  into  Chrift 
by  Election  :  he  was  the  chief  and  eminent  Elect 
one  :  the  firfl-born  and  prince  of  the  family ;  and  all 
the  Elect  befides  were  given  to  him,  as  younger  bre- 
thren, to  be  maintained  npon  his  inheritance.  It  is 
plain  to  him  that  reads,  that  the  whole  of  falvation 
was  laid  upon  Chrift  ;  that  he  bears  up  the  pillars  of 
it  ;  and  that  all  moulders  elfe  had  been  too  weak  :  he 
is  both  the  means  and  centre,  by  whom,  and  in  whom, 
God  will  have  all  things  gathered  together  in  one  : 
He  was  made  "  God  with  us,"  that  we  might  be 
made  one  in  God  ;  as  appears  by  the  fcope  of  his 
prayer  in  the  ifth  of  John.  In  him  the  Father  is 
well-pleafed  ;  and  out  of  him  there  is  nothing  plcaf- 
ing  to  God,  or  eternally  good  for  men  :  We  are  there- 
fore faid  to  be  chofen  in  him,  Eph.'i.  4.  to  be  call- 
ed in  him,  Phil.  iii.  14.  to  be  created  in  him,  Eph. 
ii.  10.  to  be  preferved  in  him,  Jude  2.  and  in 
him  to  be  blefTed  with  all  fpiritual  bleffings,  Eph.  i. 
4.  Bleffings  in  themfelves  would  not  be  fo  to  us,  if 
not  in  Chrift ;  and  being  in  him,  all  things  are  turned 
into  bleffings  to  us  :  for,  now,  nothing  can  come  at 
us,  but  as  coming  through  him  :  and  whatever  fo 
comes,  is  tinctured  by  his  divine  excellence,  and  made 
propitious  to  us:  And  hereby  it  is,  that  the  things  we 
were  chofen  unto,  is  effectually  and  infallibly  provid- 
ed for.  There  be  divers  good  reafons  and  ends  for 
God's  chooling  the  elect  in  Chrift  ;  As 

Arg.  I.  That  by  bringing  in  man's  reftoration 
this  way,  he  might  (as  it  were)  baffle  his  great  adver- 
fary,  and  out-fhoot  him  in  his  own  bow  :  and  it  well 
became  the  wifdom  and  grace  of  God,  thus  to  do. 

The 


96  A  PRACTICAL  DISCOURSE 

The  devil  thought,  by  poifoning  the  root,  to  vitiate 
and  ruin  the  whole  (lock  and  progeny,  and  he  failed 
not  of  his  defign.  The  Lord  would  therefore  retrieve 
that  ruin,  by  putting  his  Eled:  into  an  head  uncapa- 
bie  of  degeneracy  ;  and  not  only  recover  them,  but 
bring  them  into  a  better  eftate  than  they  had  loft  5 
he  would  fct  up  a  man  that  mould  be  too  hard  for 
the-  devil  ;  and  be  able,  both  to  deftroy  him,  and  di{- 
f -Ive  his  works,  and  he  hath  accordingly  done  ir.  In 
which  method  of  man's  recovery,  is  a  great  anhvera- 
blenefs  to  the  method  of  his  ruin  :  and  it  is  a  thing 
the  Lord  would  have  us  to  mind,  as  appears  by  the 
parai:el  before  mentioned,  Rom.  iii.  12. — 21. 

Arg  II.  That  by  fhewing  us  his  righteoufnefs  in 
the  way  and  manner  of  our  recovery  ;  we  might  the 
more  readily  fubfcribe  to  his  righteoufnefs  in  the  im- 
putation of  Adam's  fin  :  For,  without  a  fight  and 
knowledge  of  the  one,  we  cannot  without  any  heart-- 
inefs  -fubaiit  to  the  other.  Hence,  fome  (in  their 
too- bold  arguings  again  It  election)  have  alledged,  that 
what  Adam  dtd,  was  without  their  confent  :  but  will 
they  abide  by  this  allegation  ?  in  the  matter  of  A- 
chan,  each  finale  perfon  flood  in  the  place  of  the 
whole  nation,  and  fo  on  the  trefpafs  of  one,  wrath 
came  upon  all  :  yet  had  not  that  confident  people 
the  hardinefs  to  plead,  that  Achau's  ait  concerned 
not  l hem  :  they  did  not  confent  to  it  :  but  let  them- 
take  heed,  left  while  they  thus  excuie  them!. 
from  Adam's  fin,  they  do  not,  by  parity  of  realon,  ie- 
clude  therafelves  from  the  righteoufnefs  of  Chrift  : 
ftqce  the  letting  up,  the  frcond  Adam,  was  as  much 
without  their  confent  as  the  firfl. 

Arg.  III.  If  the  Eleft-had  not  been  in  Chrift,  the  fat- 
isfaction  he  undertook  for  fin nt-rs  could  not  have  availed 
them.  As  Adam's  fin  could  not  have  been  ours,  it  not 
in  hi  n  ;  fo  neither  the  righteoufnefs  of  Qurit,  if  not  in 
him.  Drvme  juftice  could  not  have  pumfhed  hint 
for  us,  nor  abioived  us  through  him  ;  we  could  not 
have  been  juftified  and 'reconciled  by  the  blood  of  his 

crofs. 


OF  ELECTION.  97 

cro'fs,  had  not  lie  fuilained  our  perfons,  and  Rood  in 
our  ftead  :  another's  acl  cannot  be  mine,  either  in 
profit  or  lofs,  if  there  be  not  a  legal  oneneis  between 
us. 

drg.  IV.  H  riot  in  Chrift,  we  could  not  have  been 
fanctified.  The  lump  was  fandtified  in  the  firft 
fruits  ;  and  fo  is  the  church  in  Chriil,  i  Cor.  i.  2. 
The  wild-olive -nature  could  not  be  fupprelfed  and 
Changed,  but  by  grafting  into  the  true  :  c;  For  if  the 
firft  fruit  be  holy,  the  lump  is  alfo  holy  :  and  if  the 
root  be  hoiy,  ib  are  the  branches/'  Rom.  xi.  16.  A" 
man  cannot  be  naturally  born,  but  from  Adam,  as  his 
natural  head  ;  and  as  impoffible  it  is  to  be  born  again, 
without  a  like  relative  union  to  Chrift  as  our  fpirhual 
Head.  There  is  no  being  a  new  creature,  but  by 
being  in  Chrift  :  "  They  that  are  joined  unto  the 
Lord  (and  thty  only),  are  orie  ipirit  with  him,"  i 
Cor.  vi.  17.  2  Cor.  v.  17.  The  branch  muft  be  in 
the  vine,  before  its  lap  can  be  derived  into  it  :  he  that 
fanc~lifieth,  and  they  that  be  fanclifted,  muft  be  one. 
There  muft  be  a  contact  (a  touching  of  him),  before 
this  virtue  can  come  from  him  :  for  the  promifes  be- 
ing all  made  to  Chrift,  Gal.  iii.  16.  cannot  defcend  to 
us,  but  as  being  in  him  ;  it  is  that  makes  us  heirs  of 
.promife  :  the  Holy  Ghoft,  in  whom  all  promifcs  are 
•virtually  contained,  "  is  Hied  upon  us  through  Jefus 
Chrift,"  Tit.  iii.  10. 

Arg.  V.  Lnjily^  By  this  choofmg  in  Chrift,  falva- 
tion  itfelf  is  invincibly  iecured  ;  and  could  not  other- 
wife  be.  The  firft  Adam  had  but  a  conditional  life  ; 
it  depended  on  his  own  perfonal  obedience,  and  there- 
fore fubjecl:  to  lofing  :  and  had  he  kept  it,  he  could 
have  derived  to  us  but  the  fame  that  himfclf  had  ; 
which  ftiil  muft  ha/ve  been  a  mutable  (late  (for  this 
Adam,  while  a  public  perfon,  and  as  fuch  could  not 
be  faid  to  be  in  Chrift ;  if  he  had,  he  ftiould  not  have 
fell):  bur  the  iecond  Adam  hath  life  in  himfelf : 
"  For  as  the  Father  hath  life  in  himielf,  fo  ha:h  he 
given  to  the  Son  to  have  life  in  himfelf/*  John,  v.  26. 
G  and 


98  A  PRACTICAL  DISCOURSE 

and  that  abfolute'y  :  he  is  the  fc  prince  of  life,'4  Ads, 
Vii.  i  :.  and  implantation  i;>to  him  inipires  his  branch- 
es v\uh  his  own  life.  A  .d  "  tlu  liw  of  th'it  Ipirit  of 
1'ie  i  i  him,  makes  fi-j-e  from  the  ii.v  of  (in  and  death/' 
Rum.  viii.  2,  «'  He  that  thus  hnrh  the  S-  n.  hath 
hfe/'  i  J->ljn,  v.  12.  "  and  (ha!!  have  it  iiv>re  abun- 
dantly," John,  x.  10.  "  Bccaule  he  live,,  they  (hall 
jive  a!!o/  chap.  xiv.  19.  It  is  a  bottom  that  cannot 
njifcarry  :  as  they  are  fim&Sfied  in  Chrift  Jclus,  fo  ia 
hi  in  they  are  prderved,  Jucle,  I.  To  this  end,  "  it 
d  ihe  Father,  that  in  him  all  fulnefs  fhould 
!,"  Col.  i.  19.  and  to  put  thofe  he  would  (live 
into  him  as  their  Head  ;  that  being  inccfTantly  influ- 
enced fro'n  an  immortal  root,  they  might  effectually 
be  ke;  t  from  vvithering  and  tali  ing  orT  :  and  grow  up 
to  that  (late  and  glory  they  were  defignecl  fur  by  E- 
leiflion,  This  is  the  grand  record,  and  ground  of  our 
iafety,  <{  that  God  hath  given  to  us  eternal  life  ;  and 
this  life  is  in  his  Son,"  i  John,  v.  11. 

Having  gone  theie  fteps  towards  the  compafs  and 
extent  of  Eiedion  ;  it  concerns  us  to  know,  where 
this  broad  river  hath  its  head  j  what  rock  it  is,  that 
this  immenle  fabric  is  built  upon  ;  left  we  give  the 
honor  of  it  to  another  ;  or  endanger  ourfelvcs  by  fet- 
tling on  a  wrong  foundation  :  to  (hew  which  is  the 
(cope  of  the  laft  particular  under  this  general  head  : 
namely, 

VI.  That  Election  is  founded  upon  grace  :  or,  the 
good  pleaiure  of  God's  will  is   the   only  original 
and  motive  of  Election. 


Election  is  a  "  promotion  that  cometh  neither: 
from  the  eaft,  nor  from  the  welt,  or  fbuth,"  but 
from  God  ;  who,  as  he  puts  down  one,  and  lets  up 
another  :  lo  fome  he  choofeth,  and  others  he  paiictii 
by,  as  feerneth  him  good  ;  and  none  can  fay  to  him, 
Yv  hat  doeic  thoti  ?  cr,  why  had  thou  made  me  thus  ? 
for  Eiedion,  as  it  always  iup.^oleth  a  greater  number 

out 


OF  ELECTION.  9$ 

out  of  which  the  choice  is  made,  fo  an  arbitrary  pow- 
er in  him  that  choofeth,  to  choofe  whom  he  will, 
without  giving  account  to  any  for  what  he  cloth.  But 
the  ground  or  motive  of  divine  Eledion  is  very  dif- 
ferent from  the  manner  of  meri  :  for  they  commonly 
pitch  upon  things  for  fome  natural  aptnefs  of  them 
for  their  works  :  they  will  not  take  a  knotty,  crcli- 
grained,  or  wind-fhakeh  piece  of  timber,  to  make  a 
pillar  of  (late  :  but  the  Lord  pitches  upon  fuch  (and 
fuch  to  choofe),  the  poor,  bafe,  weak,  fcolifh  things 
of  the  world  ;  the  worfl  of  men,  and  chief  of  finncrs : 
the  inftances  of  Paul,  Manafleh,  Mary  Magdalen, 
and  others,  make  it  evident  :  and  of  thefe  he  is  pleaf-' 
ed  to  make  lively  Images  of  his  Son,  and  pillars  for 
the  houfe  of  God,  (columns  of  ft  ate  indeed  !)  where- 
on to  write  his  own  name  ;  to  manifeft  thereby  his 
fovereignty,  holinefs,  wifdom,  power,  righteoufneft, 
and  free  grace  to  eternity. 

The  Lord's  way  and  method  in  bringing  his  fons 
to  glory,  is  the  beft  demonftration  of  the  right  order 
of  ciuies  :  for  though  there  be  a  concurrence  of  rrr.- 
ny  things,  as  caufes  and  effeds,  one  or  another,  yet,  if 
obferved  in  their  order,  they  will  ftill  lead  us  up  to 
the  good  pleafure  of  God,  as  firft  and  fupreme,  and 
perfectly  independent.  And  this  I  term  the  only  orig- 
inal caule  of  Eledion,  to  Ihut  out  all  works  and  worth- 
inefs  of  men,  from  being  any  way  cafual,  influential, 
or  motive  thereto  ;  and  fo  from  fharing  in  the  glory 
of  God's  grace,  which  he  is  very  jealous  of,  and  will 
not  impart  to  any.  The  New  Teftament  current 
runs  evidently  this  way,  making  the  whole  of  falva- 
tion,  both  means  and  end,  to  depend  exprefily  on  the 
divine  will.  "  It  is  your  Father's  good  pleafure  to 
give  you  the  kingdom,"  Luke  xii.  32.  "  Thou  had 
hid  thefe  things  from  the  wife,  and  revealed  them  to 
babes  ;  for  fo  it  feemed  good  in  thy  fight,''  chap.  ::. 
21.  "  A  remnant  according  to  the  Eledion  of 
grace,"  Rom.  xi.  5.  "  Predestinate  to  the  adoption 
of  children,  according  to  the  good  pleafure  of  his  wili," 

Ephef, 


loo  A  PRACTICAL  DISCOURSE 

Ephef.  i.  5.  "Redemption  alfo,  and  forgivenefs  of 
lias,  according  to  the  riches  of  his  grace,"Eph.  i.  7. 
(-the  fame  grace  that  elected)  ;  the  making  known 
the  myftery  of  his  will  :  this  allo  is  according  to  that 
[his  good  pleafure]  tc  which  he  hath  purpofed  in 
iiimfelf,"  ver.  9.  Yea,  all  the  operations  of  God, 
whether  for  us,  upon  us,  or  by  us,  they  all  have  their 
rife  from  the  fame  fpring,  and  are  carried  by  the  fame 
rule  :  "  Fie  worketh  a.U  things  after  the  counfel  of 
his  own  will,"  ver.  ij.  And  for  the  Old  Tefta- 
ment,  you  have  it  (ufliciently  exemplified  there  in  the 
inftances  before  given,  and  eipecially  touching  the  ' 
ground  of  God's  love  to  the  people  of  Ifrael  (who,  in 
that  refpect,  were  the  archetype  of  the  fpiritual  elec- 
tion) ',  namely,  that  his  own  good  pleaiure"  was  the 
only  caufe  of  his  choofing  them  above  other  nations  ; 
"  He  loved  them,  becaule  he  loved  them,"  Deut.  vji. 
8.  and  ix.  4.  and  x.  15.  And,  which  is  yet  more, 
the  election  of  Chrift  himielf  was  of  grace  :  "  It 
pleafed  the  Father,  that  in  him  (the  man  jefus j  mould 
all  fulnefs  dwell,"  Col.  i.  19. 

And  good  reafons  there  are,  why  Election  mould  be 
founded  upon  grace  ;  and  why  it  could  not,  with  re- 
fnecl  either  to  God's  glory,  or  the  elect's  fecurity,  be 
founded  otherwife.  And, 

Arg.  1.  Is  from  the  fovereignty  of  God  ;  whofe 
will  being  the  f  up  re  me  law,  aduiits  not  a  co-ordinacy, 
iTiujh  ieis  will  it  (Lnci  with  fovereign  power  to  be 
regulated  by  the  will  of  another.  That  would  be  a 
contradiction  to  Sovereignty  ;  for  that  which  regu- 
lates, muft  be  fuperior  to  that  which  is  regulated  by 
it.  Sovereign  princes  (to  (hew  their  prerogative)  at- 
firm  their  acls  of  grace  to  be  of  their  own  meer  mo- 
tion :  and  their  grants  are  reputed  the  more  authen- 
tic, being  fo  exprefled.  The  like  we  find  ki  icripture 
frequently  afcribed  to  God  ;  that  f<  he  will  have  mer- 
cy on  whom  he  will  have  mercy,"  Rom.  ix.  18.  that 
"he  vvorketh  all  things"  (not  by  motives  from  with- 
out, but)  "  after  the  counfel  of  his  own  will,"  Ephd. 

i.  ii. 


OF  ELECtlOxV.  101 

j.  IT.  that  "  it  is  not  of  man's  willing  or  running  ; 
but  of  God  who  flieweth  mercy,"  Rom.  ix.  16.  and, 
indeed,  his  own  meer  motion  was  both  a  nobler  and 
firmer  confederation  than  any  defert  on  the  creature's 
part.  When  the  world  had  been  drowned  for  tlieir 
obdurate  impenitency,  the  few  that  remained  were  as 
bad  as  before  ;  and  thole  that  fhould  come  after,  the 
law  forefaw  would  be  the  fame.  One  would  think, 
now  the  natural  refult  of  this  experiment  fhould  be, 
"  I  will  utterly  cut  them  off,  and  be  troubled  with 
them  no  more  :"  but  the  Lord's  thoughts  are  not  as 
our  thoughts  ;  he  argues  and  concludes  in  another 
mode  :  "  I  will  not  again  any  more  curfe  the  ground 
for  man's  fake."  And  he  is  pleafed  to  give  the  fame 
reafon  here  why  he  will  not,  as  before  why  he  wouic! ; 
as  is  feen  by  comparing  Gen.  vi.  5,  and  7.  with  chap. 
viii.  21.  See  alfo  the  inftanoe  ot  God's  dealing  with 
Ephpaim  ;  he  was  wroth  with  him,  and  Imote  him  ! 
and  Ephraim,  fo  far  from  relenting,  that  "  he  went  on 
frowardly,"  (that  is,  flubbornly,  as  refolved  in  his 
courfe)  ;  "I  hid  me  (fays  the  Lord),  and  was  wroth," 
Ifa.  Ivii.  16.  this,  one  would  think,  if  Ephraim  had 
had  in  him  but  a  fpark  of  ingenuity,  or  love  to  him- 
ielf,  fhould  have  moved  him  to  alter  his  courfe  :  but 
what  cares  Ephraim  !  he  ftill  kept  the  fame  way  ; 
and  it  was  the  way  of  his  heart  :  not  an  irconfiderate 
pet,  or  fudden  temptation,  but  natural  and  fixed  : 
all  which  the  Lord  fees  and  confders,  and  having  laid 
all  together,  refolves  to  heal  him,  and  "  rcftore  com- 
forts to  him,"  Ha.  Ivii.  18.  On  the  other  hand, 
thofe  good  fouls  "  who  feared  the  Lord,  and  obeyed 
the  voice  of  his  fervants,  they  yet  walked  in  darknefs, 
and  had  no  light,"  Ifa.  1.  10.  Ye  may  be  fare,  they 
would  gladly  have  underftood  their  condition  (name- 
ly, that  they  were  fuch  as  karcd  the  Lord")  :  their 
will  could  not  be  wanting  to  a  thing  fo  greatly  im- 
porting their  comfort  ;  nor  were  th?y  idle  in  feekin-* 
tor  it  ;  they  walked,  though  in  the  dark,  but  could 
not  walk  themfelves  out  of  it  ;  they  are  Hill  as  they 

Weft, 


io*  A  PRACTICAL  DISCOURSE 

were,  they  had  no  light.  By  thefe  different  exam- 
pies  it  is  evident,  that  the  fovereignty  of  God  ftill 
keeps  the  throne,  and  his  difpenfmeats  of  mercy, 
whether  in  purpofe  or  in  ad,  are  not  governed  by 
the  wills  of  men  :  they  are  things  too  low  to  be 
counfeilors  to  God.  And  if  it  be  thus  in  things  of  a 
lower  concernment,  much  more  in  that  great  bufinefs 
of  eternal  Election,  which  is  the  fublimeft  act  of  fov- 
ereign  power  :  for  non-election  is  not  a  punimment, 
but  the  withholding  of  a  free  favour,  which  God,  as  a 
fovereign.  Lord,  may  juflly  deny  to  one  finner,  while 
he  gives  it  to  another.  And  yet  this  hinders  not,  but 
that  every  man,  at  iait,  (hall  be  judged  according  to 
his  works. 

Arg.  II.  Election  mutt  be  founded  only  upon 
grace,  becaufe  grace  and  works  are  inconfrftent  in  the 
caufe  of  fal  vat  ion.  The  fcripture  is  very  cautious  of 
admitting  any  thing  as  a  concomitant  with  grace  in 
this  matter  ;  yea,  although  it  be  a  thing  that  doth 
always  accompany  grace,  and  that  without  which  a 
man  cannot  be  faved.  The  apo(tle  puts  them  in  op-^ 
petition.,  and  is  very  intent  upon  the  argument,  as  a 
thing  of  great  moment,  in  Romans  xi.  where,  firft, 
he  fhews,  that  amidfl  that  general  defection  of  the 
Jewifh  nation,  there  dill  was  a  remnant  whom  God- 
had  refer ved  ;  thefe  he  terms,  "  the  foreknown,"- 
verie  2.  and  in  the  yth  verfe  he  calls  them  plainly,  "  the 
Election  ;"  and  then,  left  any  Ihould  aicribe  it  to  a 
falfe  caufe  (as  in  that  parallel  cafe  he  refcmbles  it  to), 
namely,  that  <c  they  had  not  bowed  the  knee  to  Baal," 
but  ftuck  to  the  true  religion,  when  others  feil  off; 
he  tells  us,  no  ;  their  Election  was  bunded  upon  grace : 
and  as  for  works,  they  had  no  place  in  the  cafuality  of 
it.  By  grace,  he  means  the  free  favour  of  God,  who 
is  not  moved  by  any  thing  without  Irmlelf  ;  but  what 
he  does  he  does  freely, 'without  rdpect  to  men's  de- 
iert  :,-nay,  their  undefert  rather,  is  an  expedient  con- 
lidcraticn  in  this  act  of  grace.  By  works,  I  under- 
ft;ind  all  thai:  fcU>right5Ottibels,  goodnels,  conformi;/ 

to 


OF  ELECTION.  203 

to  the  law,  or  whatever  elfe  is  performnble  by  men. 
Thefe  (namely,  grace  and  works)  he  proves  as  incon- 
Jiftent  as  contraries  can  he  5  and  that  the  lead  m;x- 
Uire  would  vary  the  kind  :  if  hut  a  (crunle  o!  works 
be  taken  in,  grace  is  no  more  grace  ;  for,  *'  to  !::LM 
that  woiketh,  is  the  reward  not  reckoned  of  grave, 
but  of  debt,"  Rom.  iv.  4,  Grace  and  faith  are  well 
agreed  ;  thefe  both  have  the  fame  fcope  and  end  : 
but  grace  and  works  have  always  chimed  :  the  letting 
up  of  the  one,  is  the  difpofmg  of  the  other  :  eit'uT 
the  ark  inuft  be  out,  or  dagon  down  ;  one  tf  nv  le 
cannot  hold  them  both.  To  the  fame  eftlcl  is  ll  e 
drift  of  that  dilcourfe  in  Gal.  v.  it  appears  from 
Atb,  xv.  i.  that  fome  there  were  who  taught  a  ne- 
ceffity  of  circurncifion  ;  as  without  which  they  could 
net  he  faved  :  feemingly  willing  they  were  to  admit 
of  Chriilj  fo  they  might  join  circumc  fion  with  him, 
and  keeping  the  law  of  Mofes  :  but  this  dangerous 
daubing  with  things  unmixable,  our  holy  apoftle 
could  not  brook  ;  both  as  reflecting  on  the  honor  of 
his  Mafter,  and  undermining  their  only  foundation  ; 
and  therefore  to  keep  them  from,  or  bring  them  off 
that  perilous  quick-fand,  he  tells  them  expreffly,  thefe 
two  cannot  itand  together  in  that  matter  :  for  it  they 
be  "  circumcifed,  they  are  debtors  to  the  whole  law, 
and  Chrift  is  become  of  none  effect  to  them/5  becauie 
"  they  are  fallen  from  grace.'*  It  is  as  if  he  had  (aid, 
If  you  take  any  part  (though  never  fo  little)  of  legal 
obfervances,  as  neceffary  to  your  being  j ufiifled,  ye 
forfeit  the  whole  benefit  of  gofpel  gra,ce  :  the  grace  of 
Chrift  is  fufficient  for  you. ;  he  is  a  Saviour  compleat 
in  himfelf  :  and  if  you  look  (though  hue  a  fqumt)  at 
any  thing  elfe,  it  is  a  renouncing  of  him  :  he  will  be 
a  Saviour  altogether,  or  not  at  all  ;  and  therefore  he 
tells  them  again,  and  that  with  a  kind  of  vehemency, 
that  "  if  they  be  circumcifed,  Chrift  fhall  protii  them 
nothing,"  Gal.  v.  2. 

And  as  a  man  may  not  put  in  his  claim  -for  juftiii- 
cation  on  account  of  his  works,  fo  neither  or' his  faith,  as 
if  that  were  materially,  or  meritorioufly  caulal  oi  juftifi- 

cation  : 


104  A  PRACTICAL  DISCOURSE 

cation :  for  faith  itfelf,  as  it  is  the  believer's  act, 
cornes  under  the  notion  of  a  work.  Let  us  therefore 
confider  what  part  it  is  that  faith  holds  m  this  matter ; 
left  while  we  caft  out  works,  as  not  (landing  with 
grace,  we  make  a  work  of  faith.  It  is  faith's  office 
to  make  the  loul  live  wholly  on  the  power  and  grace 
of  another  -,  which  is  to  renounce  ielf-ability,  as  much 
as  fclf-defert  :  to  apprehend  that  righteoufnefs  by 
which  grace  juftifies  :  not  only  to  bejuftified  thereby 
upon  our  believing,  but  to  work  in  us  even  that  faith 
by  which  we  apprehend  it,  Rom.  v.  2.  He  that  will 
be  faved,  muft  come,  not  only  as  an  ungodly  perfon, 
but  as  a  man  without  ftrength,  chap.  v.  6.  and  as 
iuch  (in  himlelf)  he  mud  come  to  be  juftified  freely 
bv  the  grace  of  God,  chap.  iii.  24.  For  in  him  (on- 
ly) '_;an  he  have  ftrength  to  believe,  even  as  righteouf- 
neis  upon  his  believing,  Ifa.  xlv.  24.  he  mult  reckon 
himfelf  an  ungodly  man,  to  the  very  inftant  of  his 
juftiiication.  ct  The  juft  indeed  iltall  live  by  faith  ;" 
but  it  is  not  his  own  faith,  or  ad  of  believing,  that  he 
lives  by,  though  not  without  it  ;  which  alio  feems  to 
be  the  apoftle's  meaning,  where  he  fays,  "  The  life 
that  I  now  live,  I  live  by  faith  of  the  Son  of  God  : 
and  I  live,  yet  not  I,  but  Chrift  liveth  in  me,"  Gal. 
ii.  20.  Where  note,  that  as  faith  is  the  life  of  a  be- 
liever, fo  Chrift  is  the  life  of  his  faith  :  and  he  lives  on 
Chrift,  by  virtue  of  Chrift's  living  in  him. 

Notwithftanding  all  which,  it  is  evidently  true,  and 
muft  conftantly  be  affirmed,  that  grace  and  works 
will  ftill  be  together  in  the  way  of  lalvation  (the  one 
doth  not  extinguish  or  exclude  the  other)  ;  only  not 
as  colleagues  or  joint-caufers  thereof  j  but  rather  as 
a  workman  and  his  tools,  which  himielf  firft  makes, 
and  then  works  with  them.  *«  By  grace  ye  are  laved, 
through  faith  ;  and  that  not  of  youri'civesy  it  is  the 
gift  of  God,"  Eph.  ii.  18.  Even  this  believing  or 
acting  faculty  is  a  creature  of  grace's  railing  up  ;  and 
therefore  in  the  throne  it  is  meet  that  grace  mould  be 
above  it.  Works  (therefore j,  how  good  foever,  are 
not  the  caufe  of  ialvatiou  :  and  if  lib,  then  not  the 

caufe 


OF  ELECTION.  10$ 

caufc  of  Election  ;  for  this  (indeed)  is  the  caufe  of 
them  both  :  and  works,  if  right  and  truly  good,  will 
always  be  ready  to  own  their  original,  and  to  keep  in 
their  own  place  ;  where  aifo  they  will  be  mod -confid- 
erable,  and  do  the  bell  iervice. 

Arg.  III.  That  'Election  has  no  -other  foundation 
but  the  good  plcafure  ot  God's  will,  is  further  argued, 
from  man's  incapacity  to -afford  any  ground  or -motive 
to  God  for  fuch  a  gift,     Adam   Hood  not  fo  long  as 
to  beget  a  fon    in  his   firft  image  :  it  is  feen  by  his 
firft-born  Cain,  what  all  his  natural  feed  would  n:\tu- 
rally  be.     And  though  fome  do  prefume  to  magnify 
man,  and  to   {peak   of  him  at  another  rate  ;  yet  evi- 
dent it  is  by  fcnpture-light,  and   the   experience  of 
thole  renewed,  that  man  fallen  is  poor,  blind,    naked, 
and  at  enmity  with  all   that  is  truly  good  :  and  that 
he  is  never  more  diRant  from    God  and  his  own  hap- 
pinefs,  than  while  in  high  thoughts  of  himfelf,  glory- 
ing in  his   own   underftanding,    flrength,  worthinefs, 
freedom  of  will,  improvement  of  common  grace,  and 
the  like  :  for  thefc  make  him  proud  and  prefumptu- 
ous,    and   to  have  flight  thoughts  of  that  fpecial  and 
peculiar  grace,  by  which  he  muft  t  if  ever)  be  renew- 
ed  and    faved.     But    the    Lord    himfelf   (who   bed 
knows  him)  reports  the  matter  quite  otheiwife  (and 
v/e  know  that  his  witnefs  is  true)  ;  namely,  that  tc  all 
the  imaginations  of  their  heart  are  only  evil  continu- 
ally," Gen.  vi.  5.  "  that   their   inward  part   is  very 
wickednefs,"    Plal.  v.  9.  "  that  every  man  is  brutifli 
in  his  knowledge  ;  altogether  brutifh  and  foolifh  ;  yea, 
even  their  paftors/'  Jer.  x.  8,  14,  21.  that  is,  the  very 
bell  and   mod  intelligent  among  them  :  "  that  their 
hearts  are  full  of  madnefs,"  Ecclef.  ix.  3.  "  wife  t^  do 
evil,  but  to  do   good   have    no  underflanding,"  &c. 
Jer.  iv.  22.     And  it  was  not  thus  only  with  the  Gen- 
tile nations,  who  were  left  to  walk  in  their  own  way  ; 
but  even  with  the  Jews,  who  had  all   the  means  of 
becoming   better  than   could  be  devifed,   Ifa.  v.  4. 
(excepting  that  of  fpecial  eleding  grace,  which  took 

in 


io5  A  PRACTICAL  DISCOURSE 

in  but  a  remnant)  :  "  they  were  called  Jews,  reftcd 
in  the  law,  made  their  boaft  of  God,  knew  his  will, 
approved  the  things  that  were  excellent  ;  were  confi- 
dent that  they  were  a  guide  of  the  blind,  and  a  light 
to  them  that  were  in  darknefs,  inftructors  of  the  fool- 
ifh,  teachers  of  babes/'  Rom.  ii.  7.  21.  And  yet  all 
this  while,  and  in  the  midit  of  all  thele  high  attain- 
ments, did  not  teach  themfelves  :  and  where  they 
are  ranked  together,  he  proves  them  to  be  "  all  un^ 
der  fin,  none  righteous,  none  that  undeiftandeth,  none 
that  feeketh  after  God,  none  that  dpeth  good,  no, 
not  one,"  chap.  iii.  10 — 18.  Yea,  this  depravemcnt 
of  nature  was  fo  deep  and  indelibly  fixed,  that  the 
Lord  himfelf  tells  them,  "  The  blackmoor  might  as 
foon  change  his  fkin,  as  they  learn  to  do  well,"  Jer. 
xiii.  23.  All  which,  with  abundantly  more,  be/peaks 
a  condition  extremely  remote  from  yielding  a  cauic  of 
motive  for  this  blefled  Election, 

Arg.  IV.  It  God's  love  to  men  had  its  rife  from 
their  love  to  him,  it  would  not  have  that  fingular  ern- 
inency  in  it,  that  is  juftly  afcribed  to  it  :  "  God  fo 
loved  the  world,"  John,  iii.  16.  So,  as  not  to  be 
exprefled  ;  fo,  as  not  to  be  paraielled  ;  fo,  as  not  to 
be  understood,  until  we  come  to  that  ftate  wherein 
we  fliall  know  as  we  are  known  ;  nor  then  neither 
fully,  becaule  it  is  infinite.  By  this  it  is  that  God's 
love  to  man  is  fb  highly  celebrated  ;  ".Herein  is 
love  ;  not  that  we  loved  God,  but  that  God  loved 
us,"  i  John,  iv.  10.  And,  "  Behold  what  manner 
of  love  the  Father  hath  beftowed  upon  us  !"  chap. 
iii.  i.  which  furely  then  is  not  after  the  manner  of 
men  ;  for  even  Publicans  do  fo,  Matth.  v.  46.  and 
"  finners  love  thole  that  love  them,"  Luke,  vi.  32. 
but  to  love  enemies,  and  while  enemies  (as  to  love 
a  wife  that  is  an  adultrefs  ;  and  fo  to  love  her,  as  to 
win  her  heart  back  again)  ;  this  is  God's  love  to  his 
chofen. 

But,  notwithftanding  thefe  fcriptures  (with  many 
others J  feem  purpoiely  written  to  obviate  luch  c«on^ 

ceptions 


OF  ELECTION.  107 

ceptions  as  would  feign  our  loving  of  God  to  be  the 
ground  and  motive  of  his  love  to  us  ;  yet,  great  en- 
deavours there  are  to  father  Election  upon  forefeen 
faith  and  works,  which  that  they  call  the  covenant  of 
grace,  has  (they  fay)  qualified  and  capacitated  ail  men 
for  ;  and  which  certain  more  pliant,  ingenuous,  and 
induftrious  perfons  (as  they  fpeak)  would  attain  unto, 
by  the  helps  they  have  in  common  with  other  men  : 
but  this  pedigree  of  Election  is  excepted  againft,  as 
being  not  rightly  induced  :  for,  i.  Men  having  fin 
Adam)  divefted  themlelves  of  all  that  was  holy  and 
good,  the  Lord  could  not  forefee  in  them  any  tiling 
of  worth  or  defireablenefs,  but  what  himfelt  iliould 
work  in  them  anew,  and  that  of  pure  grace  and  fa- 
vour j  for  fin  and  deformity  could  not  be  motives  of 
love.  And  that  the  elect  (of  themfelves)  were  in  no 
wife  better  than  other  men,  is  evident  by  the  (crip- 
tures  late  quoted  ;  where  the  Holy  Ghoft  aiieiting 
the  univerfal  depravement  of  human  nature,  exempts 
not  one.  But  if  fuch  excellent  and  diftinguiihing 
qualifications  as  faith  and  holineis  had  been  fore'een 
.(and  fo  imputable  to  them),  the  fpint  of  truth  would 
not  have  ranked  them  even  with  the  children  of  wrath, 
Ephef.  ii.  3.  as  he  cloth.  But,  '2.  If  they  were  oth- 
erwife,  what  could  they  add  unto  God  ?  or  whereby 
could  they  oblige  him  ?  ct  He  refpcdeth  not  any  thac 
are  wife  in  .heart,"  Job,  xxxvii.  24.  "  If  thou  be 
righteous,  what  giveft  thou  him  ?"  chap.  xxxv.  7. 
and,  "  who  hath  prevented  me,  (fays  the  Lord),  that 
I  ihould  repay  him  r"  chap.  xli.  11.  that  is,  who  is 
he  that  is  beforehand  with  God,  in  doing  ought  that 
might  induce  his  favour  ?  "  He  regardeth  not  per* 
fons,  nor  taketh  rewards,"  Deut.  x.  17.  he  is  not 
propitious  to  any  for  what  they  can  do  for  him,  or 
bring  to  him.  Take  Paul  for  an  inftance  :  he  walk- 
ed up  to  the  light  he  had  ;  was  blamelefs  ;  lived  in 
all  good  confcience  ;  knew  no  evil  by  himfelf  (a  rare 
degree  of  legal  rigiiteoufnefs  !)  but  that  it  was  not 
this  moved  God  to  make  him  a  chofen  veflel,  he 

thankfully 


io8  A  PRACTICAL  DISCOURSE 

thankfully  acknowledged,  with  felf-abafement,  upon 
every  occafion,  Tit.  iii.  5.  i  Tim.  i.  14.  2  Tim.  i. 
9.  3.  Faith  follows  Eledion  :  God  refpeds  the  per- 
fon  before  his  offering.  But  was  not  Abel  refpeded 
as  a  believer,  and  his  offering  for  his  faith  ?  yea,  but 
that  faith  of  his  was  not  the  primary  caufe  of  God's 
refpeding  him.  H  Abel's  perfon  had  not  been  re- 
fpeded firft,  Abel  had  never  been  a  believer  :  for 
faith  is  the  work  and  gift  of  God  ;  and  (according  to 
the  courfe  of  all  judicious  agents)  he  that  will  work, 
mud  firft  pitch  on  the  fubjed  he  will  work  upon  ; 
and  he  that  gives,  on  the  pcrfon  he  will  give  unto. 
Befides,  Abel  could  do  nothing  before  he  believed, 
that  might  move  God  to  give  him  faith  ;  for,  till 
then  he  was  in  the  fkfh,  and  they  that  are  in  the 
Hem  cannot  pleaie  God,J>  Rom.  viii.  8.  Heb.  xi.  6. 
therefore  it  could  not  be  Abel's  forefeen  faith  that 
was  the  caule  of  God's  refpeding  him.  The  fcnp- 
ture  fpeaks  often  of  iron-fmewed  necks,  and  brazen 
brows  ;  and  of  men's  being  in  their  blood,  when  the 
Lord  faid,  they  mould'  live  :  as  alfo  that  God  loved 
Jacob  before  he  had  done  any  good  thing  ;  and  that 
the  faints  love  God  becaufe  he  loved  them  firft  :  but 
no  where  of  forefeen  iaith  and  holinefs,  as  the  caufe 
and  ground  of  God's  love  to  men.  4.  Faith  and  ho- 
linefs are  middle  things  :  they  are  neither  the  foun- 
dation nor  top-ftone  or  Election.  They  are  to  fover- 
eign  grace,  as  ilaiks  and  branches  are  to  a  root  ;  by 
\vhich  the  root  conveys  its  virtues  into  its  principal 
fruit.  Eph.  if.  8.  "By  grace  are  ye  faved,  through 
faith."  2  Their,  ii.  13.  "  Choien  to  falvation, 
through  fandifkarbn  of  the  Spirit,  and  belief  of  the 
truth."  They  are  no  more  the  caufe  of  Eled ion, 
than  the  means  of  an  end  are  the  firft  caufe  of  pur- 
pofins;  that  end  :  nay,  no  more  than  Tatnai's  pro- 
penfio-n  (or  averfion  rather)  to  build  the  temple,  and 
to  provide  facri flees,  Icr  the  God  of  heaven,  was  the 
caufe  of  Darius  his  decree,  that  thofe  things  mould 
be  done,  and  that 'by  him,  Ezra,  v.  and  vi.  chapter. 

5-  ^ 


bF  ELECTION;  109 

5.  If  men  be  predeflinated  to  faith  and  holinefs  (as 
they  are),  Rom.  viii.  29,  30.  i  Pet.  i.  2.  then  they 
were  not  feen  to  be  fo  qualified  before  that  predefti- 
nation  :  or  if  they  were,  then  their  Election  (as  to 
that  particular)  would  feem  impertinent.  There  can 
no  rational  account  be  given,  why  men  forefech  to  be 
fuch,  mould  be  fo  folemnly  preddlinate  thereto.  Be- 
lldes,  if  falvation  be  the  infepernble  product  of  faith 
and  holinefs,  according  to  John,  v.  24.  "  He  that 
helicveth  hath  everlafting  life,  and  (hall  not  come  in- 
to condemnation,"  i  Pet.  i.  9.  "Receiving  the  end 
of  your  faith,  the  falvation  of  your  fouls  ;"  then  to 
ordain  to  falvation  thofe  forefecn,  to  be  fo  qualified, 
would  feem  a  thing  both  rieedlefs  and  infignificant  : 
it  would  look  like  the  fending  of  men  where  they 
would  have  gone  of  themfehres.  Such  faplefs,  irregu- 
lar, and  injudicious  notions,  are  very  unworthy  that 
celebrious  and  ever  adorable  act  of  predeftination  : 
and,  if  duly  weighed,  would  fet  us  further  off  from, 
the  doctrine  of  felf-advancemenr,  which  (lands  in 
point-biaiiek  oppofitton  to  the  doctrine  of  God's 
grace. 

Arg.  V.  It  could  not  fland  with  the  wifdom  and 
goodnefs  of  God,  to  found  the  falvation  of  his  people 
on  a  fallible  bottom  :  which  it  would  certainly  be,  if 
dependent  on  any  thing  befides  his  own  immutable 
will.  For  whatever  it  was  that  Election  had  being 
from,  by  that  alfo  it  muft  be  maintained  :  what  then 
would  become  of  it,  if  built  on  that  goodnefs  which 
is  as  the  morning  cloud  and  early  dew  ?  Hof.  vi.  4. 
The  creatures  will,  even  in  a  ftate  of  perfection,  was 
too  flignt  and  fickle  a  thing  to  build  this  eternal 
'weight  upon  :  and  if  man  at  his  bed  eftate  was  vani- 
ty, how  much  more  afterwards,  when  fo  ftrong  a  bent 
o(  vanity  cam."  upon  his  will  ? 

Arg.  VI.  To  derive  election  from  any  root  befides 
the  good  pleafure  of  God,  is  to  fruftrate  the  principal 
end  of  man's  falvation,  namely,  "  The  glory  of  God's 
grace,"  Eph.  i.  6.  and  ii.  7.  This  attribute  (of  all 

tht 


no  A  PRACTICAL  DISCOURSE 

the  refi)  he  will  not  have  eclipfed,  nor  intrenched  up- 
on :  'tis  fo  divinely  {acred,  as  not  to  admit  the  lead 
human  touch  ;  for  which  very  ouife,  the  Lord  hath 
fo  contrived  that  blefTed  defign  and  plot  of  his  glory  y 
that  all  cc  boafting  is  excluded  ;  and  no  fleih  fhall 
glory  in  his  prefence,"  i  Cor.  i.  29.  But  if  any  thing 
in  the  creature  be  entitled  to  the  caufality  of  election, 
fkfh  will  glory  ;  and  inftead  of  excluding  man's 
•boafting,  grace  itfelf  will  be  excluded,  Rom.  xi.  6. 
\vlrich  is  far  from  glorifying  of  it.  I  would  here  re- 
iolve  a  query  or  two,  which  fome  have  urged  from 
Scripture  :  as, 

i.  How  can  this  doctrine  ftand  with  the  [general] 
love  and  good  will  of  God  towards  men  ;  w-ho 
('tis  faid)  will  have  all  to  be  faved  ?  i  Tim.  ii. 
4.  2  Pet.  iii.  9. 

Anfw.  i.  If  the  word  [all]  be  taken  univcrfally,  it 
takes  in  unbelievers  as  well  as  ethers ;  (which  cannot 
be  the  meaning  :;  therefore,  the  literal  fenfe  of  words 
is  not  to  be  refted  on,  when  the  like  phrafe  of  fpeech 
elfewherc  ufed,  or  evident  fcope  of  the  fame  or  other 
ftTiptare,  agrees  not  to  it  :  the  defign  and  current  of 
the  whole  mud  guide  the  conliruttion  of  particr.hr 
parts.  2.  Though  the  doctrine  of  general  love  will- 
not  fcand  with  that  of  fpecial  election  ;  yet  the  doc- 
trine of  fpecial  election  will  (land  without  that,  and 
againfl  it  :  for,  there  is  nothing  more  plain,  than  that 
there  is  an  election  of  men  to  falvntion  ;  as  alfb,  that 
the  genuine  import  of  Election,,  is,  to  chuie  one  or 
more  out  of  many  :  which  neceflarily  implies  the 
leaving  or  not  enuring  of  foine  ;  and  coniequently, 
the  not- willing  of  falvation  to  all  univerially.  5.  The 
wi.l  of  God  cannot  be  refitted  ;  becaufe  with  his  wil- 
ling the  end,  he  wills  al(o  the  means ;  and  thofe  fuch 
as  (hall  compafs  his  end  ;  Ifa.  xlvi.  10.  cc  My  coun- 
iel  iliali  (land,  I  will  do  all  my  pleafure  ;"  i.  e.  What 
I  p'.-r.fe  to  will,  uat  I  will  have  done.  4.  The  apof- 

t;e 


OF  ELECTION.  iit 

tie  is  not  here  difcourfing  the  extent  of  God's  fpecial 
1  jve  ;  whether  all  men  univerially  are  interefted  in  it : 
but  exhorting  believers  to  a  general  duty  j  namely,, 
to  give  thanks  for  kings,  an  1  al  in  authority  ;  be- 
cauie  of  the  benefits  we  have  by  government  :  and 
to  pray  for  them  ;  not  only  for  their  peaceable  gov- 
erning of  us  ;  but  if  otherwife,  that  God  would  turn 
their  hearts  and  make  them  nurfmg  fathers  to  his 
church.  And  to  inforce  the  duty,  tells  us,  there  is. 
r,r>  degree  nor  (late  of  men  exempted  from  fa!vation  j. 
Gud  hith  chofen  fome  of  every  fort  ;  and  therefore 
we  ought  not  to  (hut  any  out  of  our  prayers.  5.  The 
word  [all]  is  often  uied,  when  but  a  part  and  fome- 
times,  the  ierler  part,  of  the  thing  fpoken  of,  is  in- 
tended by  it  :  as  on  the  contrary,  when  the  univer- 
faiity  of  the  fubjecl  is  intended,  it  is  expreiTed  by 
iinguhrs  ;  as,  he  that  believeth  fhali  be  faved  ;  and 
him  that  cometh  unto  me,  I  will  in  no  wife  caft  out. 
It  fometimes  figniftes  all  of  fuch  a  fort  ;  fo  Eve  was 
laid  to  be  the  mother  of  all  Jiving  ;  not  of  all  living 
creatures,  but  all  of  her  own  kind.  It  other  times  in- 
tends fome  of  all  forts  ;  as  where  it  is  faid,  all  the 
cattle  of  Egypt  died,  Exod.  ix.  6.  "  and  the  hail 
linote  every  tree  and  every  herb/'  ver.  23.  And  yet 
other  cattle  are  mentioned  after,  and  a  refidue  of  trees 
are  laid  to  be  efcaped,  ver.  19.  25,  and  x.  5.  So 
here,  God  will  have  all  men  to  be  faved  ;  that  is, 
fome  of  every  fort  and  degree  3  Gentiles  as  well  as 
jews  ;  kings  and  men  in  authority,  as  well  as  thofe 
of  a  meaner  rank  ;  (as  is  evident  by  comparing  the 
i,  2,  and  4  ver.  together.)  The  fame  in  Joel  ;  "  I 
vvill  pour  out  my  fpirit  upon  all  flefh,  &c."  Joel,  ii. 
28.  tint  is,  upon  fome  of  every  age,  lex,  and  degree, 
without  diitincYion  9  young,  old,  mafters,  fervants, 
fon?,  (laughters,  &c.  as  it  follows  there.  6.  To  thefe 
univerfal  terms  do  belong  divers  reftriclions,  which 
muft  be  gathered  from  the  fcope  and  context  :  as, 
where  the  gofpel  is  faid  to  be  preached  to  every  crea- 
ture under  heaven,  Co!,  i.  23.  and  yet  men  only  are 

intended, 


ii3  A  PRACTICAL  DISCOURSE 

intended,  and  not  all  of  them  neither  :  for  the  gofpel 
had  reached  but  a  fmall  part  of  the  world  at  that^time, 
;?nd  not-  the  whole  of  it  yet.  So, -Mofes  is  faid  to 
have  in  every  city  them  that  preach  him,  Ads,  xv. 
21.  it  muft  be  uflderftood •  onJy  of  cities  where  the 
Jews  dwelt,  and  had  fynagogues  ;  which  were  but 
lew  in  companion.  Thofe  aifo  that  were  fcattered 
abroad,  went  every  where  preaching;  the  word,  Acts, 
viii.  4.  i.'e.  they  baulked  no  place  nor  perfon,  but 
preached  wherever  they  came.  At  firft  it  was  jc'on- 
fineu  to  the  Jews,  but  now  wituOut  limit.  "  Every 
niah  (hall  have  praife  of  God,"  I  Cor.  iv.  5.  it  can 
be  meant  only  ot  good  and  faithful  fervants  ;  which 
are  but  a  remnant'  to  the  whole  piece.  So,  God  is 
faid  to  be  the'Father  of  all,  Eph.  iv.  6.  and  yet  Satan 
(we  know)  is  the  father  cf  the  far  greater  part  of  the 
world:  And  (Thrift  is  faid  to  reconcile  all  things, 
Col.  i.  20.  and  yet  all  the  angels  mud  be  exempted  : 
the  goo'd  angels,  becaufe  they  never  were  at  enmity  : 
and  the  evil  ones,  becaufe  not  reconcileable,  Ephef.  i. 
10.  "  That  he  might  gather  together  in  one,  all 
things  in  Chrirt  :"  this  all  things  feems  plainly  to  in- 
tend the  elect  ;  for  they  are  the "lubject  ciifcourfed  of 
in  the  whoie  chapter  :  and  in  Matthew,  thole  gath- 
ered' together  are  fliled  the  elecl,  chap.  xxiv.  31. 
In  Htb.  xii.  8.  all  are  faid  to  be  partakers  of 
chaftiiement  ;  and  yet  ions  only  can  be  intended  : 
for  baftards  are  not  partakers  of  it,  as  it  fol- 
lows there.  "They  (hall  be  all  taught  of  God," 
John,  vi,  45.  It  refpedh  only  the  fons  of  the  church 
//'.  e.  fuch  as  are  elected),  whofe  iniquities  arc  forgiven 
them,  and  their  fins  remembered  no  more,  Jer.  xxxi. 
34.  It  is  the  tenour  of  the  new  covenarr,  which  is 
made  with  the  houfe  of  Ifrael,  that  is,  Jews  in  fpirit, 
or  the  elect  nation,  Heb.  viii.  10,  n.  And  if  thele 
terms  univerfal,  all  and  every,  are  fometimes  applied 
to  the  deer,  exclufive  of  others,  wliy  not  as  well  in 
the  place  whence  the  query  is  taken  ?  I  have  inftan- 
cc,.l  in  thcic,  to  fhew  what  contradictory  notions  would 

follow 


OF  ELECTION.  it 


follow  fhould  the  vocal  found  of  words  be  adhered 
to  :  whit  a  landy  foundation  univerfal  election  is 
built  upon  :  and  how  likely  we  are  to  lofe  the  truth, 
while  we  liften  to  an  uncertain  found  -,  the  meaning 
wherebf  may  yet  be  had  from  the  context,  and  gene- 
ral current  of  fciipture. 

2.  How  fliall   this  kind  of  Election   be  reconciled 
with  Acts,  x.  34.     "  That  God  is  no  refpcctcr 
of  perfons  r" 

Anfw.  i.  This  (hews  the  inconvenience  of  mind- 
ing the  literal  ienfc  of  words  above  the  fcope  :  the 
former  exception  takes  in  all  ;  and  now  this  excludes 
all  :  for,  if  literally  taken,  God  (liould  have  relpect  to 
none.  2.  The  Jews  were  an  elect  nation  ,  and  fo, 
this  objection  will  lie  againft  their  election  as  much  as 
this  we  are  upon.  3,  The  fcope  of  the  place  plainly 
intends,  that  God  refpects  no  man's  perfon,  either 
lefs  or  mdre,  for  his  outward  condition,  or  carnal  priv- 
ileges. 'Till  then  the  partition  was  up,  and  the  Lord 
ieemed  only  to  regard  the  Jewifh  nation,  fullering  ail 
befides  to  walk  in  their  own  ways,  Acts,  xiv.  16. 
But  now  had  God  to  the  Gentiles  alfo  granted  re- 
pentance unto  life,  Acts,  xi.  18.  You  will  fay,  per- 
haps, they  were  (carers  of  God  whom  he  thus  accept- 
ed. True  ;  but  that  was  not  it  which  firftly  induced 
his  acceptance,  or  entitled  them  to  it ;  although  it 
was  thtir  inlet  into  it,  and  evidence  for  it.  If  men 
fear  not  God  'till  he  hath  put  his  fear  within  them  ; 
then,  their  fearing  of  him  doth  not  precede  his  refpect 
towards  them  ;  but  follows  upon  it,  and  this  is  the 
favour  which  he  bears  to  his  chofen,  Pfa.  cvi.  4.  But, 

3.  If  men  be  ordained  td  falvation  abfolutety,  what 
need  or  ufe  is  there  of  good  works  ? 

Good   works  have  divers  good  ufes  and-  ends,  and 
good  reafons  thejre  a&eJpr  God's  ordaining  them  to 
H-     .  be 


u4  A  PRACTICAL  DISCOURSE 

be  walked  in  ;  without  fuppofing  our  walking  in 
them  to  be  the  ground,  condition,  or  motive  of  our 
Election  :  as,  i,  To  teftify  our  love  to  God  -,  of 
which  we  have  no  fuch  evidence,  as  the  keeping' of 
his  commandments,  2  Jbhn,v.  3.  2.  To  (hew  forth 
his  virtues,  wh'ofe  offspring  we  profeis  ourfelves  to  be, 
Mat.  v.  45.  That  ye  may  be  (/'.  e.  that  ye  may  ap- 
pear and  approve  yourlelves  to  be)  "  the  children  of 
your  Father  which  is  in  heaven/'  3.  To  convince 
thofc  without,  that  they,  by  our  good  converfation, 
may  be  won  over,  and  learn  to  do  well  ;  or  elfe  be 
compelled  to  glorify  God  in  the  day  of  vifitaticn.  4. 
For  encouragement  and  example  to  weaker  chrift- 
ians ;  who  are  yet  children  in  the  good  ways  of  God, 
and  are  more  aptly  led  by  example  than  precept.  5. 
That  by  having  our  fenfes  exercifed  about  holy  things, 
we  might  become  more  holy,  and  fo,  more  capable  of 
communion  with  God  here,  and  meetencu  for  our 
heavenly  inheritance.  6.  Good  works  are  a  part  of 
Election,  and  the  elect  are  as  abfolutely  ordained  to 
them,  as  to  falvation  itfelf,  John,  xv.  16. 

Objections  I  did  not  intend  to  meddle  with  :  but 
confidering  that  that  which  follows  of  this  kind 
(though  done  (or  another  occafion)  may  help  to  dif- 
cover  the  lightnefs  of  what  is  aliedged  againft  our 
doflrine-of "Election,  I  have  therefore  inferted  it  here  ; 
and  hope  it  (hall  prove  to  its  further  confirmation. 

Obj.  There  is  no  Election,  nor  decree  of  Election, 
of  particular  peribns  as  fuch  :  but  of  the  intire  ipecies 
of  men  from  eternity. 

Anfw.  Election  is  the  choofing  of  feme  from  a- 
mong  others,  and  it  always  fuppofeth  a  greater  num- 
ber out  of  which  the  choice  is  made  ;  and,  conie- 
quently,  the  taking  (or  choofing)  of  all  is  quite  be- 
tides the  notion  of  Ele.ction  :  the  fcripture  lays,  they 
are  chofen  out  of  the  warld,  John,  xv.  19.  then  the 
world  is  not  chofen  :  that  is,  the  intire  Ipecies  of  men 
is  not  the  object  of  Election. 

QK. 


OF  ELECTION.  if 5 

Obj.  God  hath  not  decreed  from  eternity  to  elect 
any  perfon  of  mankind  upon  any  terms,  but  that  in 
cafe  he  liveth  to  years  of  difcretion  he  may  poffibly 
perifh. 

Anfiv.  This  is  excepted  againft  :  i.  Becaufe  the 
perfon  of  Chrift  himfelf  is  not  exempted.  2.  Becaufe 
as  poffibly  the  death  of  Chrift  might  be  in  vain.  3. 
It  makes  the  decree  and  Election  two  things,  and 
divers  in  refpect  of  time.  That  Election  was  from 
eternity,  is  proved  before,  Eph.  i.  4.  and  that  the 
elect  mall  not  perifh,  is  abfolutely  promiled,  John> 
xvi.  28. 

Obj.  Threatehings  of  damnation  are  abfolutely 
inconfiftent  with  a  peremptory  decree  to  confer  falva- 
tion. 

Anfw.  No  more  than  the  threatening  of  death  up- 
on Adam,  was  inconfiftent  with  God's  purpote  to 
fend  him  a  Saviour,  Gen.  ii.  17.  with  chap.  iii.  15. 
That  caution  alfo4  that  "  except  the  manners  flayed 
in  the  (hip>  they  could  not  be  faved,"  as  well  confid- 
ent with  that  peremptory  promife,  "  that  there  mould 
be  no  lofs  of  any  man's  life/'  Acts,  xxvii.  22.  31. 
The  promife  of  fafety  was  abfolute,  but  their  actual 
obtain  meat  of  it  was  conditional.  Yet  fo,  as  that 
the  performance  of  the  condition  on  their  part,  was 
as  certain  by  the  decree,  as  fafety  upon  their  perform- 
ance of  it  :  for  he  that  determined  the  fafety  of  their 
lives,  determined  alfo,  that  it  mould  be  effected  by 
their  abiding  in  the  (hip  j  and  that  this  caution,  or 
threatening  ot  danger,  in  cafe  they  went  out,  fhould 
be  a  means  to  prevail  with  them  for  that  abiding  ; 
and  fo  it  did.  In  like  manner,  that  faying  of  the  a- 
poftle,  that  "  if  they  lived  after  the  flefli,  they  mould 
die,  Rom.  viii.  13.  was  very  confident  with  what  he 
had  faid  before,  namely,  "  that  lin  mould  not  have 
dominion  over  them,"  Rom.  xvi.  14.  and  that 
"  nothing  fhould  feparate  them  from  the  love  of 
God,"  chap.  viii.  39.  For  as  the  Lord  deals  with 
veafonable  creatures  ;  fo  he  makes  ufe  of  rational  ar- 
guments, 


MO  A  PRA-CTIGA-L  DISCOURSE 

gurne-nts,  motive;;,  and  cautions  to  work  upon  them  : 
boih  end  and  meant;,  and-  inducements  to- the  life  of 
thole  means,  were  all  determined  together. 

Obj.  We  judge  it  a  very  ienfelefs  part  in  a  father, 
to  give  his  child  com  pleat  alM-irance,  under  hand  and 
fcal,  that  he  will  make  him  his  heir,  again  (I  all  poffi- 
bie  intervenien^s  ;  and  yet  preiently  threaten  him, 
if  he  be  not  dutiful,  to  ciilinherit  him, 

AK;"W.-  Undutiful  children  may  dare  to  judge  thus 
of  their  father's  adtioris  :  and  children,  (that  other- 
wife  are  dutiful,  and  g  <od,  yet)  while  children,  may 
have"  childilh  conceptions  of  what  their  ekters  do  : 
but  men  grown  up,  and  acquainted  with  their  father's 
prudence  and  goodnefs,  will  lay  their  hands  upcn 
thcrir  mouth.  The  promife  and  purpofe  of  God,  to 
give  Canaan  to  Abraham's  feed,  was  io  abfolute,  that, 
by  the  objectors  own  con&ftion,  all  their  unworthi- 
ne!s  could  not  deprive  them  of  it  :  it  is  alfo  as  evident 
by  their,  demeanour,  and  the  event  at  laft  :  yet  how 
often  does  the  Lord  threaten  to  disinherit  them  ? 
and  to  "  blot  out  their  name  from  under  heaven," 
Exod.  xxxii.  10.  Numb,  xiv.  12.  Deut.  ix.  4.  Drd 
Molts  now  go  and  charge  God  fooiifhly  r"  did  he  tell 
him,  it  is  a  ienfelefs  part  thus  to  threaten,  after  io  ab- 
ioiute  an  engagement  to  the  contrary  ?  No  ;  he  puts 
the  Lord  in  mind  of  his  promife  to  their  fathers  ;  of 
his  mercy  in  pardoning  them  afore-time  ;  what  reflec- 
tion it  would  have  on  his  honor  among  the  Egyptians, 
if  he  Ihould  not  deftroy  them,  &c.  Not  a  word  of 
complaint,  that,  firft  to  promile,  and  then  to  threaten, 
is  a  ienfelefs  thing  :  it  had  been  fenfelefs  in  Mofes 
thus  to  do,  and  in  no  wile  confident  with  his  duty. 
But  more  direcbfy  ;  it  were  no  Ienfelefs  part  in  a 'fath- 
er, to  purchafe  an  office  for  his  fon,  and  ib  to  iettle  it 
on  hi;r,,  that- it  (hall  not  be  in  his  own  power  to  re- 
vcrfe  it  :  and  yet  (keeping  to  himfelf  the  knowledge 
of  that  fettlement)  propoie  the  enjoyment  thereof 
conditional,  namely,  upon  terms  of  obedience  to  his 
father's  command  :  the  tendency  of  all  which,  is  but 

to 


OF  ELECTION.  117 

to  prove  him  felt  the  fon  of  fuch  a  father,  andio  meet- 
en  him  for  his  place  :  and,  the  more  to  oblige  his  ion 
to  a  fliidious  preparing  hirnieU  for  it,  to  lay  before 
him  the  evil  and  danger  of  a  negligent  courle- ;  'by 
which  (it  pefh (led  in)  he  might  render  -himielf  inca- 
pable. But,  furdy,  luppofing  th:s  father  to  have -the 
lame  power  over  his  fon,  as  God  hath  over  the  heart 
and  fpirit  of  his  people  ;  'he  will  (o  order  him  by  in- 
ftruction,  difcipline,  and  good  principles,  that  he  lhall 
not  run  into  a  forfeiture.  Bdides,  threatenings  of: 
damnation  are  not  properly  applicable  to  beli:  vers, 
who  -'know  theniielves  fo  to  be  :  for  Ci  he  trnu  foe- 
lieveth,  is  paifed  from  death  to- life,  and  fliail  not  come 
into  condemnation,"  John,  v.  24.  however  (at  times), 
for  want  of  a  thorough  knowing  theirftate,  unthank- 
ful nefs  for  it,  or  ibtne  other  mifcarrkipe,  they  bring 
thcmfelves  under  doublings  of  it  :  but  for  'fuch  a?> 
have  compleat  tvffurance  under  God's  hand  and  feal 
(as  the  obje&ion  fpeaks),  they  are  "  iealed  up  to  the 
day  of  redemption,"  Eph.  iv.  30.  '-Rom.  viii. 
with  a'feal  that  never  fliall  be  loo  fed. 

Obj.  In  cale  any  perion  were  (b  adjudged  to  eter- 
nal life  from  eternity  that  there  is  no  pofitbvlity  of 
mifcarrying  ;  then  'there  was  no  necefiity  -of  Chriilv» 
dying  tor  him. 

Anjw.  The  aflertors  of  abfolute  Election  do  h61d, 
with  the  fcriptures,  that  Eieclion  is  "  in  arid  Hinui.J: 
Chrifl  :5>  the  lame  decree  that  ordained  to  blv.ition^ 
ordained  alfo  the  mediation  of  Chriftin  order  tlrer. 
that  God  might  be  <cjuft  in  justifying,   he  'hath   up- 
pointed  us  to  obtain    ialv-Ation    by    our    Lord  Jeic:. 
Chrifl:,"  2  TherT.  v.  9.     Ye  .might,   with   as   n 
iliew  of  -reafon,  infer,  that  if  fuch  an  end' be  apnc; 
to  be  wrought  by  (uch  a  means,  then    that    men 
unnecefiary  to  that  end  :  that  if  God •batln.hofen 
to  filiation,  through    fanctification  of  the  Spirit,  ami 
belief  of-the  truth,  then  holinels  -and  faith  are  neeiiieit. 
things.     Thefe  are  abfurd  rcafbning?, -which  the  true!. 
neither  owcs/icr  needs, 


uS  A  PRACTICAL  DISCOURSE 

Obj.  We  judge  fuch  an  Election  to  be  an  open  enr 
emy  to  godlinels  :  for  who  will  ftrain  and  toil  himfelf 
for  that  which  he  knows  he  fhall  obtain  by  an  eafy 
pace  ? 

Anfw.  The  doctrine  of  conditional  Election  can  be 
no  friend  to  godlinefs,  whatever  it  may  pretend  to  : 
fince  ail  that  a  man  doth  on  that  account  terminates 
in  iclf.  Godlin.fs  is  to  aim  at  God  as  our  chief  end 
in  all  that  we  do  ;  now  one  that  holds  the  elect  iure 
of  falvation,  and  believes  himfelf  to  be  one  of  them, 
and  yet  goes  on  to  fear  God,  and  obey  him,  glorifies 
God  more  than  he  that  performs  the  fame  duties  for 
kind  (and  perhaps  greater  in  bulk),  in  expectation  of 
life  thereby.  The  Pharifees  fattened  pftener  than 
Chrift's  difciples  ;  but  were  rot  iuch  real  friends  to 
godlinefs  as  they.  Long  prayers,  failings,  and  alms- 
deec's,  are  all  nothing  without  love  :  and  who  (da 
you  think)  will  love  God  more  ;  he  that  believes 
himfelf  fure  of  God's  love  unchangeably,  or  one  that 
holds,  that  after  all  his  toiling  and  ftraining,  he  may 
poflibly  run  in  vain,  and  loofe  all  at  laft  ?  If  ye  fpeak 
thus,  ye  crofs  the.  experience  of  God's  children  ?  yea, 
and  of  nature  too  ;  for  who  counts  it  a  toil  to  eat  his 
meat  when  nature  requires  it,  especially  when  it  is 
moil  agreeable  both  to  his  palate  and  conflitution  ? 
"  all  the  ways  of  God  are  pleafantnefs  to  them  that 
walk  in  them  :"  ancl  thefe  would  nqt  leave  them  a- 
gain,  although  their  future  happinefs  were  not  con- 
cerned in  it  :  if  they  be  grievous  to  any,  it  is  from 
their  unacquaintedneis  with  his  love,  i  John,  v.  3. 

Qbjeft.  It  myft  needs  make  men  very  remiis  and 
loofe  in  the  (ervice  of  God. 

Aujw.  A  ftrange  aflertion  !  that  the  aiTurance  of 
God's  love  fhouid  make  men  carelefs  in  fervinghim  ; 
they  that  fo  judge,  can  never  be  over-diligent  to 
"  make  their  Election  fure.".  Chrift  knew,  that  the 
"  angels  had  charge  over  him  ;"  and  that  "  he  mould 
not  daih  his  foot  againft  a  ftone  ;"  yet  was  neverthelefs 
careful  of  his  own  prefervation.:  Paul  was  fure  of  tke 

crown 


OF  ELECTIONS  119 

crown  of  righteoufnefs ;  and  yet  as  diligent  in  beating 
clown  his  body,  and  drained  as  bard  in  running  his 
race,  as  any  of  thofe  who  lay  the  ftrefs  of  falvation 
upon  their  works. 

Obj.  Such  a  notion  of  EkcYion  lays  the  honour 
and  neceffity  of  that  great  ordinance' of  preaching  the 
gofpel  in  the  dud:  for,  if  the  eled  (fo  called)  (hall  as 
certainly  be  laved  by  a  weak,  fimple  or  corrupt  min- 
idry,  and  this  (it  may  be)  enjoyed  but  a  day  or  two 
in  all  a  man's  life,  or  loofely  attended  upon  wherein 
is  the  minidry  of  the  gofpel  to  be  edeemed  ? 

Anf.  That  peremptory  decree,  that  "  lummer 
and  winter,  day  and.  night  mail  not  ceafe  ;  takes  not 
away  the  neceffity  of  the  fun's  being  in  the  world  ; 
nor  of  its  daily  rifings,  fettings,  and  various  revo'u- 
tions  :  For,  by  t.hefe  (as  the  neceflary  aveans  thereof ) 
mud  the  decree  be  made  good.  So,. the  abfolutends 
of  that  other  part  of  the  promife,  "  That  feed- time 
and  harveft  mall  not  ceafe  ;  doth  not  a  whit  difcharge 
the  hufbandman  either  of  his  ufefulnefs  or  duty  ;  but 
evinceth  the  one,  and  enforceth  the  other  ;  giving  al- 
fo  encouragement  to  him  in  his  work.  The  force  of 
this  anfwer  will  not  be  evaded  by  ajiedging,  that  God 
affords  them  means  proper  and  fufficient  forieed  time 
and  harved  ;  that  is,  they  have  fitting  feafons,  with 
feed-corn,  horfes,  ploughs,  and  other  utenftls  of  huf- 
bandry  and  that  is  all  the  promife  intends ;  and  if  they 
improve  them  not,  the  fault  is  their  own  :  true,  it  is 
fo,  and  they  diall  (mart  for  their  neglect ;  but  what 
will  become  of  the  promife,  and  furenefs  of  the  cov- 
enant ?  therefore,  this  is  not  all  that  God  doth  for 
men  in  this  point:  he  that  decreed  how  long  the 
earth  mall  endure,  and  what  number  of  men  he  will 
raife  up  upon  it  ;  did  alfo  decree  his  own  upholding 
thereof  during  that  t'mc  ;  and  by  what  means  thole 
men  diould  be  propagated,  and  kept  alive  ;  and  did 
accordingly  put  into  them  the  principles  of  lelf-pre- 
fervation  :  by  which  they  are  naturally  prompted  to 
theufe  of  them,  as  they  are  to  eat,  drink,  and  deep  : 

"  Ik 


110  A  PRACTICAL  DISCOURSE 

"  He  hath  fet  the  world  in  their  hearts,"  Eccjef. 
iii.  ii.  '  As  the  elect  fha|l  certainly  be  Ja.ved,  arid 
alfo  prepared  for  that  falyation  ;  fo  hath  the  Lord  ap- 
pointed them  fbch  a  rniniftry,  and  for  fo  long  a  time, 
and  their  attendance  thereon  in  Tuch  a  manner,  as 
beft  agreeth  to  his  own  intent,  and  which  he  will  blefs 
qnd  make  effectual  for  that  end  ;  as  is  Teen  by  his 
Tending  Paul  to  certain  places,  where- he  mull  preach, 
and  not  hold  his  peace  ;  why  ?  becaufe  God  had 
much  people  there  (that  is,  ofhiseled  ones),  who 
muff  be  brought  in  by  Paul's  miniftry  :  Bitbynia, 
and  ether  places,  he  is  not  fuffered  to  go  into,  though 
he  wtiuld  ;  God  had  not  yet  any  wcik  for  him  there. 
-Thofe  that  are  to  be  taken,  the  Lord  will  bring  them 
under  the  means,  as  he  did  that  flioal  ot  fillies  under 
Peter's  net,  John,  xxi.  6.  witnefs  the  Eunuch,  Cor- 
nelius, the  jailor,  and  others.  And  this  means,  wheth- 
er powerful  or  limple  in  man's  efte-m,  it  is  all  one  to 
God  ;  his  word  ihali  acccmplim  that  he  fends  it  for  ; 
and  the  weaker  the  mcars  are,  the  more -is  the  pow- 
er'of  God  magnified,  See  Ads  ii.  how  by  illiterate 
men's  miniftry, -he  took  them  by  thoufinds.  and  "ad- 
ded to  his  church  daily  fuch  as  fhould'-be  faved/' 
Acl:s,  ii'.  9,  10",  ii.  47.  So,  then, 'the  miqiflry  of 
tlie  gofpel  is  in  no  wife  made  ufelefs  or  defcilimable 
by  the  doctrine  of  abfolute  Eleclion,  but  -is  rather 
greatened  thereby,  as  being  the  "  power  of  God  to 
that  (alvation  he  -hath  chofen  us  co." 

Obj.  Of  what  great .  confequence  to  ths  \vorld  arc 
the  richeft  gilts  of  willlom,  knowleJgc}  ir.  teranc.e,  &c. 
If  ail  thofe  who  are  in  any  poiTibility  of-  being  iavecl 
by  them,  may  and  (hall  as' certainly  be  laved  wither 
them  ? 

Anfw.  That  the  richefl  gifts  of  wifdom,  knowl- 
edge, utterance,  are  of  no  great  c^nftcucncc  to  the 
world,  is  no  confequent  ot  the  dodnne  o:  ?.bil;lut(; 
election  ;  for  they  are  given  "for  the  periec^ing  of 
the  faints,  and  edifying  t'hc  bod-  :T  ir:, 

left  :)  and  c(U  • 


OF  ELECTION.  j>j 

.tions,  and  operations,  do  concur  to  the  fame  end, 
fmce  it  is  the  fame  God  who  worketh  all  in  ail  ;  that 
is,  he  appoints  men  to  falvation,  thefc  gifts,  as  a  means 
to  prepare  them  for  it,  and  makes  them  effedqaj 
thereto.  But  that  thofe  richeft  gifts  of  wifdom,, 
knowledge,  and  utterance,  are  of  no  great  ufe  ,or  con- 
leque.nce  to  the  world,  is  a  very  natural  .confequent  of 
that  doftrine,  which  tells  the  world  that  the  fun, 
moon,  and  ftars,  do  preach  the  gofpel  Cufficiently  for 
falvation  :  which  if  they  <,lo,  wherein  (indeed)  are 
thofe  richell  gifts  to  he  efteemed  ?  and  to  what  end 
is  this  wafte  ?  Why  fho.uld  the  beft  of  men  iyffer 
flripes,  imprifomiients,  and  death,  fo.r  doing  that 
which  might  be  done  by  thofe  aboye  the  reach  of 
danger  ?  And,  withal,  it  is  top  .well  known  apci.obyi*- 
ous,  that  men  pf  greatcft  knowledge,  utterance,  and 
depth  of  reafon  (iuch  as  are  filled  die  princes  of  this 
world),  they  are  not  always  .(nay,  very  rarely)  the 
fafteft  friends  of  truth  and  go.djin.efs  ;  and  tfcp.ie  few 
that  be,  are  not  always  :moft  fuccefsfu)  in  their  work, 
Ecclef.  ix.  1 1 .  when  as  fpme  others,  meanly  fur,nj$> 
ed  in  companion,  b.aye  turned  the  world  upftde  do.v;n? 
2  Cor.  xii.  10.  ^(Sls^.xvii.  6.  2  Cor.  £.  i.p.  The 
Lord  oft-tuiaes  rejects  the  wife  ^nd  prudent,  .and  re- 
veals himfelf  by  babes  ;  to  take  from  men  occaCon 
pf  boaftipg  ;  and  to  make  it  appear,  that  the  feitj)  .of 
his  people  doth  not  fland  in  the  wifdom  of  rrxen,  but 
i.n  the  power  of  God,  i  Cor.  ii.  5.  "  Wbofe  weak- 
pefs  is  ftro^iger  than  men,  and  his  foolifhnefs  wiicr," 
chap.  i.  25. 

Ofy.  Upon  what  account  can  ;j).en  be  prefied  to  a 
frequent,  Diligent,  confcientious  attendance  on  the 
minillry  j  if  falvation,  and  cpnfequently  preparation, 
an4  meetnefs  for  falvation,  fhall  as  certainly  be  hacj 
by  a  broken,  carelefs,  fuperficia)  attendance  in  this 
kind  ? 

Anjw.  On  what  account  did  the  Lord  fo  Jreguentr 
!y  admonifli  his  people,  u  tQ  keep  the  law,  without 
turmng  afide  ,  «o  circjjmcift  their  hearts  ;  and  to  bo 

no 


12*  A  PRACTICAL  DISCOURSE 

no  more  ftiff-necked  ;"  and  this,  as  the  condition  of 
their  obtaining  Canaan  ?  if  all  their  unworthinefs 
could  not  deprive  them  of  Canaan,  which  the  author 
of  this  objection  eliewhere  affirms  they  could  not. 
But  further  ;  as  men  are  creatures,  it  is  their  duty  to 
ferve  and  honor  God  :  and,  in  order  thereto,  to  wait 
upon  him  in  his  ordinances,  and  that  with  all  dili- 
gence, although  the  bulinefs  of  their  falvation  was  not 
concerned  in  it,  but  much  more  fince^jit  is,  if  any 
thing  of  felf-concern  may  enforce  a  duty  :  and  truly 
the  prefent  fweetnefs  that  is  in  the  good  ways  of  God> 
is  argument  fufficient  to  induce  our  moft  ferious  at- 
tendance thereon.  But  that  falvation,  or  meetneis 
for  falvation,  may  as  certainly  be  had  by  a  carelefs  at- 
tendance, is  far  from  the  doctrine  of  abfolute  Election 
to  affert  :  for  it  prefleth  it  ftill  as  an  important  duty, 
to  "  give  all  diligence  to  *nake  our  calling  and  elec- 
tion fure."  But,  really,  remifsnefs  in  duty  is  the  nat- 
ural refult  of  that  doftrine  which  teacheth,  that  a 
man  poffibly  may  lofe  all  he  hath  run  for  at  the  lafl 
flep  :  for  who  will  drain  and  toil  himfelf  (as  they 
term  it)  for  an  uncertainty  ?  And  if  there  be  any 
fuch,  who  neglect  their  duty,  becaufe  if  elected  they 
are  fure  to  be  faved,  they  give  but  a  forry  evidence 
of  their  ftate  -y  and  they  are  (commonly)  fuch  as  op- 
pofe  the  doctrine  ot  Election,  and  not  of  thqfe  who 
hold  for  it. 

Obj.  Such  an  Election  as  we  contend  ngainft,  we 
judge  to  be  moft  unworthy  the  moft  excellent  nature 
of  God  ;  and  to  be  at  manifeft  defiance  with  his  wif- 
dom,  holinefs,  mercy,  juftice,  &c. 

Anjw.  If  the  Election  contended  againft  be  ftiai 
as  the  objector's  arguments  are  pointed  at,  it  is  fuch 
as  (I  fuppofe)  never  was  held  by  any  ;  and  then  it  is 
ill  ipent  time  to  fet  up  counterfeit  notions,  and  make 
a  great  bufmels  of  confuting  them.  But  it  is  abio- 
lute  Election,  without  reipect  to  men's  works,  that  is 
frriven  againft  :  and  for  this,  we  fay,  J.  Abfolute 
Election  is  no  way  contrary  to  the  wiidoni  of  God5 

but 


OF  ELECTION.  1*5 

but  mod  confonant  thereto  :  for  how  can  it  ftand 
with  his  wildom,  to  determine  the  death  of  h;s  Son 
for  the  falvation  of  men,  and  leave  it  undetermined 
(and  confequeutly  uncertain),  whether  any  one  perfon 
mail  have  falvation  by  it  ?  for  fo  it  muft  be,  if  Elec- 
tion be  not  abiblute.  2.  It  is  fo  far  from  being  at 
manifeft  defiance  with  the  mercy  of  God,  that  it  is 
moft  congruous  and  fuitable  to  the  very  nature  of  it. 
To  fhew  mercy,  is  to  open  the  heart  to  one  in  dif- 
trefs  ;  to  love  and  to  do  good  to  enemies,  whom  he 
might  as  juftly  have  deftroyed,  and  was  no  way  oblig- 
ed to  fpare,  much  lefs  to  advance  them  :  nay,  perhaps 
they  were  deeper  involved  in  guilt  than  other  men, 
even  the  chief  of  finners  -,  which  is  (fure)  the  higheft 
illuftration  of  mercy,  and  far  from  a  manifeft  defiance 
of  it.  3.  It  doth  notoppole  the  juftice  of  God  ;  for 
to  whom  is  he  debtor,  or  can  be  ?  All  had  a  ftcck  in 
Adam  ;  and  having  loft  it  by  their  own  default,  God 
is  not  obliged  to  reftore  it  :  therefore  no  injuftice  to 
repair  one,  and  not  another. 

Obj.  Doth  it  argue  any  fovereign  or  high  drain  of 
grace,  when  ten  thoufand  have  equally  offended,  to 
pardon  one  or  two  j  and  implacably  refolve  to  punifh 
and  torment  all  the  reft  to  the  utmoft  extremity  ? 
And  this  againft  all  poffible  interveniency  of  forrow 
and  repentance  for  their  faults  ? 

Anfw.  It  were  very  defirable  that  men,  while  they 
pretend  to  argue  for  truth,  would  order  their  fpeech 
as  becomes  the  gravity  of  fuch  a  fubjecl,  Eccl.  v.  i . 
and  much  more,  that  they  come  not  fo  near  to  a 
downright*  reproaching  that  glorious  grace,  of  which 
we  cannot  have  apprehenfions  awful  enough.  The 
men  who  thus  fpeak,  had  need  to  try  their  fpirits, 
whether  they  be  of  God  ;  lince  from  the  fame  prem- 
ifes  they  draw  conclufions  quite  contrary  to  thofe, 
who  (we  know)  <c  fpake  as  they  were  moved  by  the 
Holy  Ghoft."  In  fcripture  account,  it  is  no  deroga- 
tion to  the  grace  of  God,  that  he  called  Abraham 
alpne  ;  leaving  millions  befide  to  their  perifbing  con- 
dition. 


1*4  A  PRACTICAL  DISCOURSE 

dition.  Nor  can  I  believe  that  Mofes  underftooclit 
a  drfparaging  of  God's  love  to  mankind,  when  he  tells 
us,  that  he  choie  the  people  of  Ifrael  alone  for  his 
own  peculiars  ;  who  yet  were  the  iewetl  of  any  pe.o- 
pte,  Deut.  vii.  7.  One  of  a  city,  and  two  of  a  fami- 
ly, were  leis  in  proportion  than  one  or  two  of  ten 
thoufand  ;  yet  no  complaint  upon  it,  by  thofe  inter- 
efted  in  that  grace.  It  is  the  property  of  Cud's  chil- 
dren to  admire  that  he  loves  any,  and  efpecially  them- 
ielvcs  ;  and  not  to  find  fault  becaufe  he  loves  not  all 
alike.  "  Who  am  I  (fays  David),  that  thou  haft 
brought  me  hitherto  !"  And  Chrift's  .diiciples, 
"Lord,  why  \viit  thou  manifeft  thyfelf  to  us  (us 
twelve)  and  not  to  the  world  ?"  John,  xiv.  22.  Jt  is 
therefore  the  more  flrange  to  confider,  why  and  how, 
any  that  call  thcmiielves  of  the  brotherhood,  came  fo 
to  .efpouie  the  quarrel  of  thole  without  ;  and  that 
with  luch  eagernefs,  as  to  ftrive  and  fall  out  .among 
themfelves  about  the  other's  concerns  :  it  were  more 
advifeable  to  leave  off  difputing  and  fall  to  pr&clice. 
But  .to  anfwer  more  directly  ;  ,1.  This  remnant  is 
not  fo  contemptibly  to  be  fpofcen  of  ;  they  are  <c  ten 
thoufand  times  ten  thoufand,  and  thoufands  of  thou- 
iands/'  Rev.  v.  11.  And  how  fmall  foever  the  num- 
ber be  (if  it  were  .but  one,  it  were  more  by  one  than 
the  whole  creation  could  .deft-rye),  I  fay,  how  few  fo- 
ever they  are,  no  man  -knows  but  himfell  may  be  one 
of  them  ;  unleis  by  dtfpifing  the  grace  of  God  in 
Election,  he  hath  proved  it  otherwile  to  himfeif.  2. 
To  pitch  on  a  few  whik  in  .their  blood  and  enmity 
againft  God,  and  relbtve  even  then  to  make  them.ev- 
erlaftingly -happy, 'and  that  againft  the  natural  bent-jof 
tlieir  own  wiij,  was  a  grace  much  more  high  and  fov- 
ereign,  than  to  favc  them  tor  their  own  better  im- 
provement of  what  they  have  in  common  with  other 
men  ;  j for- that  would  not  be  of  grace,  but  of  debt. 
Or  if  the  Lord  mould  bring  ten  thouland  times  that 
number  into.a  lalvable  ftatc-  (as  they  fpcak),  but  fo 
as  (very  poflibK'}  not  one  of  th^m  ilrall evw  be  faved,, 

it 


OF  ELECTION.  12.; 

it  would  not  bring  the  thoufanth  part  of  that  glory 
to  his  grace,  as  to  fa-ve  a  few  invincibly.  3.  If  the 
Lord  did  forefee  that  but  few  would  believe  ;  and 
yet  refolved  to  lave  none  but  fuch  as  ihould  believe  ; 
then  the  objection  (as  to  fewnefs)  (alls  on  the  objecl" 
or's  doc/trine,  as  much  as  our's.  4.  As  for  godly 
f  uTiiw,  Eiith,  and  repentance  ;  they  are  the  gift  of 
God,  and  proper  to  the  elect  :  and  fo,  no  reafon  to 
fuppofe  the  interveniency  of  thcfc  in.  them  that  are 
left  ;  or  to  tear  an  implacable  resolution  to  punifll 
and  torment  any  in  whom  theie  poflibilities  go  forth 
into  ad. 

Onher  allegations,  they  have  againft  the  doctrine  of 
Election,  which  will  admit  of  as  plain  a  folution  as 
thofe  above  j  but  it  being  my  purpofe  to  collect 
what  I  fruit  find  in  the  Scriptures  for  it,  and  not  to 
controvert  the  point  ;  I  proceed  no  further,  but  go 
on  to  the  ufef  ulneis  of  the  doctrine  ;  only  by  the  way 
set  me  prtrni'e  a  caution  or  two. 

1.  Let  no  man  tax  God  with  injuftice  or  partiality 
bccaufe    he   takes    not  all  ;  or  hccaufe   not   thofe  of 
hJgheft  efteem    among  men.     Do  not  the  princes  of 
t'.ie    world   cxercife   dominion   over  men  like  them- 
ielvcs  ?    Or  is  there  a  fubjedt  fo  mean,  but  will  think 
himfelf  wronged,  if  quedioned  for  difpofingof  his  own 
(which  yet  is  his  own    but  as  borrowed)  ?    And  fhali 
vain    man   prefume  to  arraign  his  fovereign   Lord  ! 
"  Woe  to  him  that   Oriveth    with   his   Maker,"    Ifa. 
xlv.  9.     If  you  mud  be  meddling,  let  it  be  with  pot- 
iheixis  of  earth  like  yourfelves. 

2.  Let  no  rrun  diivalue   the   dodrine  of  ElefticTn 
becaufe  tr  takes  in  but  a  remnant :  why  are  they  filled, 
the  iittie  flock,  but  to  heighten  the  mercy  and  privi- 
lege of  it  in  their  efteem  !  Noah  did  not  contemn  the 
orace  of  God  to  himfelf  anci    his   fons,    becaufe    the 
world  of  ungodly   were   excluded  the  ark  ;   nor  the 
remnant  that  efcaped  the  fword  in  Egypt,   Jer.  xliv. 
28.  reckon  their  own  deliverance  e'er  the  leis  mercy, 
becaufe  the  reft  of  their  countrymen  had  not  a  (hare 

in 


126  A  PRACTICAL  DISCOURSE 

in  it  :  men  do  not  ufe  to  flight  their  own  immuni- 
ties for  others  not  bc:ing  interefted  in  them  ;  but  rath- 
er to  ralue  themfelves  the  more  upon  it. 

And.  now  as  a  means  to  prevent  or  remove  the 
evil  furmifes  cautioned  againd  ;  with  thole  other  fm- 
efter  deductions  which  carnal  reafon  may  be  apt  to 
fugged  ;  let  us  draw  up  a  few  of  thofe  many  and 
worthy  improvements  this  do&rine  is  capable  of, 
above  and  beyond  that  of  the  contrary  tenor  :  as  alfo 
of  thofe  laws  of  duty  which  .  it  lays  upon  us.  And 
here  I  would  fee,  firft,  what  fruit  may  be  gathered 
from  the  feveral  branches  of  the  proportion;  and 
then,  what  from  the  grois  or  whole  of  it  promifcu- 
oufly. 

I.  Since  there  is  an  Election  of  men  to  falvation, 
put  you  in  for  a  part  and  intereft  in  it  :  though  their 
number  be  but  fmall,  cad  in  your  lot,  and  make  one 
among  them.  My  meaning  is,  that  though  never  fo 
few  are  the  objects  of  Election,  you  will  make  it  your 
bufmefs  to  prove  yourfeif  of  that  few.  If  but  two  in 
the  whole  world,  who  knows  but  thou  mayeft  be  one 
of  them  ?  And  do  it  the  rather,  for  fewnefs's  fake  : 
it  is  our  Saviour's  argument,  "  They  are  but  few  that 
go  in  at  the  ftraight-gate  ;"  therefore  drive.  The 
Ninevites  had  not  that  ground  to  believe  God  would 
accept  them  that  you  have  ;  for  their  ruin  was  pro- 
nounced in  peremptory  words,  and  no  room  expreflly 
left  for  repentance  ;  and  yet  they  humbled  them- 
felves, and  turned  from  their  evil  ways,  upon  this  on- 
ly conlideration,  "  Who  can  tell  if  God  will  turn 
away  his  fierce  anger,  that  we  perifh  not  ?"  Jonah, 
lii.  9,  10.  It  is  a  happinefs  worth  your  venturing; 
for:  for,  (t.)  You  can  loie  nothing  by  endeavour- 
ing. (2.)  You  can  hardly  have  a  more  (olid  evi- 
dence of  your  bsing  elected,  than  io  have  your  heart 
taken  with  electing  love,  and  cading  yourielf  upon  it : 
and  (3.)  Never  did.  any  perilh  who  ventured  on  this 
bottom. 

II.  From 


OF  ELECTION.  ia? 

II.  From  the  doctrine  of  Eled  ion's  abfolutenefs 
is  evidenced  the  exceeding  riches  of  the  grace  of  God, 
in  that  he  hath  not  left  this  great  concern  to  human 
contrivance,  but  hath  laid  it  more  fure  and  fafe  than 
men  themfelves  would  have  done  :  for  it  is  too  evi- 
dent (by  the  reafqnings  that  are  uled  to  make  Elec- 
tion dependent  and  conditional),  how  it  would  have 
gone,  if  left  to  the  wildom  of  men.  But  I  fhall  not 
doubt  to  affirm,  that  this  doctrine  of  Election's  abfo- 
lutenefs is  much  before-hand  with  that  which  teacheth 
it  to  be  conditional,  both  in  point  of  encouragement, 
and  other  wife  j  and  that  as  well  before  believing  as 
afterwards. 

i.  Before  a  man  comes  to  believe;  fuppofing 
him  to  be  notional Ly  inftructed  therein  before.  For 
being  under  convidion  of  the  greatnefs  and  multitude 
of  his  fins,  and  finding  the  power  of  indwelling  cor- 
ruptions to  iniuperable,  having  alfo  fome  fight  of  the 
holinefs  of  God,  and  that  he  will  by  no  means  clear 
the  guilty,  it  needs  muft  prove  a  difficult  matter,  to 
believe  that  there  is  mercy  and  pardon  for  fuch  a  one 
as  he  i  or  that  ever  thofe  domineering  lufls  fhould 
be  made  to  (ubmit  :  but  then  confidering,  i.  That 
electing  love  pitches  on  the  chief  of  finners.  2.  That 
it  flows  not  from,  nor  is  founded  upon,  any  condition 
to  be  performed  by  men.  And,  3.  That  Election 
has  in  it  all  that  conduceth  to  life  and  godlinefs  : 
theie  things  (I  fay)  confidered,  it  cannot  but  have  a 
far  greater  influence  on  the  foul,  to  cleave  unto  God, 
and  follow  hard  after  him,  than  if  his  Election  were 
impended  upon  his  doing  that  which  he  finds  in  him- 
fell  no  power  to  perform  :  for  he  lees  by  woeful  (and 
yet,  through  grace,  happyj  experience,  that  as  the 
law  is  made  weak  through  the  weaknels  of  the  flefh  ; 
fo  alfo  (letting  afide  the  abfolutenefs  of  electing  love), 
all  the  means  of  grace,  which  are  given  in  common 
among  men,  would  be  wholly  ineffectual  to  falva- 
tion  :  which  difficulties,  electing  love  in  its  abfolute- 
nefs will  fuper(ede,  and  fet  him  above  them  all  ;  ef- 

pecially 


A  PRACTICAL  DISCOURSE 

penally  confidering,  that  faith  and  holinefs  are  as  ab- 
folufely  prom i led  and  provided  for  in  Elecliori,  as  fai- 
vation  itfelf,  as  the  end  of  faith. 

2.  After  a  man  comes  to  belie've,  this  dodrine  of 
abfolutie  Election  is  of  ilttgular  ufe  and  benefit  to  him, 
both  as  tending  to  keep  htm  on  his  feet,  and  to  raife 
him  when  he  is  down.  i.  It  is  a  great  prefervative 
in  time  of-  temptation.  The  remembrance'  of  that 
love  which  looked  upon  him  when  he  was  in  his  blood, 
and'faid  he  mould  live,  and  hath  now  alfo,  made  good 
its- word  to  him,  rhuft  needs  operate  ftrongly  with  a 
gracious  heart,  againit  whatever  might  be  unworthy 
of  fuch  Jove  :  let  the  bait  be  never  fo  aptly  fuited,  he 
will  turn  from  it  in  a  holy  difdafh  (as  good  Jofeph 
did)  "  How  can  I  do  this  great  wickednefs,  an'd  tin 
againfVGod  !"  Gen.  xxxix.  9.  who  hath  dealt  fo 
bountifully  with  me  !  2.  Nothing  more  tends  to 
recovery  atter  a -fallj  than  the  corffideration  of  thefree- 
nefs  of  God's  love  at  firft,  and  his  mrghty  power  in 
quickening,  when  altogether  de^cl  ;  and  that  both 
thefe  (namely,  this  love  and 'this  power),  are  engaged 
by  an  abiblute  covenant,  to  bring  every  one  that 
takes  hold  thereof  unto  glory  ;  and  therefore  will  re- 
ceive hifn,  not  only  after,  upon  return  to  his  duty, 
but  in  the'midfl  of  his  backflidings,  he  will  come  and 
heal  him.  The  Lord's  way  of  dealing  with  Ephraim 
is  an  inftance  pertinent  to  the  cafe  in'  hand  :  <c  For 
the  iniquiry  of  his  cov'etoufn'efs  was  1  wroth,  and 
fmotfc 'hfrn  :  I  hid  me,  and  was  wroth,  and  he  went 
on  ftowardlv  in  the 'way  of 'his  heart.  I  have  feert 
his  wap,  and  will  he*al  him  :  I  will  lead  him  alfo,  and 
re  (lore  comforts  unto  him,  and  to  his  mourners/' 
]fa.  Ivii.  17,  16-.  And  in  thc'xlivth  chapter,  he  doth, 
as  it  Were,  clench  and  fatten  this  nail  in  a  fure  place  : 
<c  Remember,  O  Jacob,  I  have'  formed  thee  ;  ihou 
fhalt  not  be  forgotten  of  me  :  I  have  blotted  out 
thy  fins;  therefore  return  unto  me."  An'd  Jer.  iii.  14, 
"Return,  O  backil'iding  children,  for  I  am  married 
unto  you,'*  (to-wft;  by  his  covenant  of  Election.) 

To 


OF  ELECTION.  129 

To  this  purpoie  alfo  is  the  edge  of  Samuel's  argument 
applied  in  i  Sam.  xii.  20.  22.  "  Fear  not  ;  ye  have 
done  all  this  wickednefs  ;  yet  turn  not  afide  from  fol- 
lowing the  Lord  :"  as  if  he  had  faid,  your  wicked- 
nels  indeed  is  great^  ye  have  highly  provoked  the 
Lord,  by  your  calling  him  off :  yer,  be  not  difcour- 
aged,  as  if  the  Lord  would  caft  you  off  :  "  For  the 
Lord  will  not  forfake  his  people  ;"  (but  why  ?) 
"  Becaufe  it  hath  pleafed  the  Lord  to  make  you  his 
people."  Arid  in  ver.  24.  he  further  backs  it  with 
the  remembrance  of  the  great  things  God  hid  done 
for  them  afore-time  :  than  which  there  is  nothing  of 
ftronger  tendency  to  a  foul's  recovery. 

III.  From  the  perfonality  of  Election  :  arid  IV. 
From  the  eternity  of  its  original,  I  gather  in  genera^ 

That  fince  the  (criptures  have  fo  highly  renowned 
thefe  two  circuftan^ial  parts  of  Election,  by  fo  frequent 
a  mentioning  of  them  ;  and  that  on  occafions  of  the 
folemneft  import,  we  ought  not  to  pafs  them  by,  as 
things  of  indifferent  notice  ;  but  as  being  diverfly  in- 
ilructive,  worthy  to  be  kept,  and  foberly  intended  for. 
The  Holy  Ghoft  doth  not  ufe  to  inculcate  matters  of 
ordinary  obiervance,  or  little  import  :  but  as  nothing 
to  us  fome  great  importancy  in  them  ,  as  taxing  alfo 
our  floth,  and  aptnefs  to  neglect  them  ;  and  to  11  ir  up 
our  minds  to  make  the  more  diligent  fearch,  what, 
and  what  manner  of  things  they  are,  and  how  to  be 
improved  :  in  particular, 

From  the  perfonality  of  Election  I  infer  : 

Infer,  i.  That  it  ought  to  be  minded  as  matter 
of  the  higheft  honor  to  the  parties  concerned.  The 
Lord  illuftrates  Mofes  at  no  ordinary  rate,  when  her 
tells  him,  "  I  know  thee  by  name  :"  Exod.  xxxiii, 
17.  and,  cioubtlefs,  intended  that  Moles  himfelf 
fhould  fo  account  of  it,  and  be  highly  fatisfied  there- 
with, though  denied  fome  other  things  he  would  fain 
have  had.  Thus  alfo  Paul  f^nalizeth  thofe  eminent 
I  faints, 


130  A  PRACTICAL  DISCOURSE 

faints,  who  were  his  fellow- labourers  in  the  gofpel  -, 
that  "  their  names  were  in  the  book  of  life,"  Phil, 
iv.  3.  And  our  Saviour  propounds  it  to  the  dilci- 
ples,  as  matter  ot  the  higheft  exaltation,  that  4C  their 
names  were  written  in  heaven,"  Luke,  x.  20.  That 
our  poor  infigmfkant  names  mould  be  written  in  God's 
book,  and  laid  up  among  his  tieaiures  in  heaven,  when 
the  generality  of  names  (even  names  of  note),  are 
written  in  the  duft,  let  it  not  feem  a  light  matter  to 
us  :  tor  this  is  that  "  everlafting  name,  which  never 
ihall  be  cut  off,"  Ifa.  Ivi.  5. 

Infer.  2.  The  knowledge  of  this  thing  (namely, 
that  God  has  thus  taken  notice  of  our  name),  is  a 
great  privilege  to  them  that  know  it.  It  enlarges  the 
heart  to  higher  expectations  ;  it  gives  boldnefs  (or 
freedom)  of tpeech  towards  God  ;  as  if  nothing  were 
too  gr;nt  for  iuch  a  one  to  aik.  See  how  Mofes 
grows  upon  it  ;  no  fooner,  fays  God,  "  I  know  thee 
by  name,"  but  Moles  (as  wrapt  into  the  fecond,  and 
fain  would  be  in  the  third  heaven)  preiently  replies, 
tf  I  beieech  thee,  {hew  me  thy  glory  !" 

Infer.  3.  As  it  is  a  matter  of  honor  and  privilege, 
fo  it  will  prove  one  of  your  beft  titles  to  your  heaven- 
ly inheritance.  It  will  fignify  fomething  one  day 
(however  by  fome  too  lightly  efteemed  now),  when 
it  ihall  be  the  great  diftmgui  thing  character  between 
you  and  the  world  :  whoever  he  be  that  derives  not 
his  genealogy  frojn  this  regifter,  will  be  put  from  the 
heavenly  prieflhood.  Neh.  vii.  64.  The  new  Jeru- 
ialem  admits  none  but  iuch  whofe  "  names  are  written 
in  the  book  of  life,"  Rev.  xxi.  27.  yea  every  one  that 
is  not  found  written  there,  ihall  be  caft  into  a  lake  of 
lire,  chap.  xx.  15.  therefore  "give  all  diligence  to 
make  your  election  lure." 

Infer.  4.  It  allo  imports  matter  of  duty  from  us. 
When  princes: confer  titles  of  honor,  lands,  or  immu- 
nities ;  they  ufe  to  referve  (bine  kind  oi  rent,  or  other 
femee,  to  mind  their  tubjecb  (though  favourites),  of 
whom  they  hold.  You  have  no  fuch  way  of  owning, 

vour 


OF  ELECTION.  ifi 

your  great  benefactor,  nor  no  fuch  means  of  being 
contiderable  in  the  world  ;  as  by  bearing  the  badge 
and  impreis  of  him  who  gave  you  this  name  of  honor. 
Let  his  name  therefore  be  named  upon  you  ;  carry 
his  name  in  your  bofom  ;  bear  it  on  your  moulders, 
and  the  "  palms  of  your  hands  :  let  the  choiceft  of 
your  affections,  the  chief  of  your  ftrength,  and  the 
whole  of  your  activity,  be  employed  for  his  honor  ; 
let  every  thing  you  do,  bear  an  impreflion  of  him 
whofe  name  is  holy. 

Then,  from  the  antiquity  of  Election. 

Infer,  i.  Let  the  ancientnefs  of  electing  love,  draw 
up  our  hearts-  to  a  very  dear  and  honorable  eileem  of; 
it.     Pieces  of  antiquity  (though  of  bafe  metal,  and 
otherwile  of  little  u(e  or  value),   how  venerable   are 
they    with    learned    men  ?  and  ancient  charters,  how- 
careful  are  men  to  preferve  them  ;  although  they  con- 
tain but   temporary  privileges,  and  fome  times  hut  of 
trivial   moment  ?  how  then  fhould  the.  great  charter 
of  heaven,  fo  much  older  than  the  world,  and  contain- 
ing matters  of  eternal  weight  and  glory  ;  whirh  al'o 
hath  been  confirmed  by  fo  many  promiies  ;  exempli- 
fied by  multitudes  of  cafes  ;  with  a  feal  affixed  more 
precious  than  heaven  itielf  (all    which    proclaim   the 
eternal  validity  of  it)  ;  how  fhould  this,  I  fay,  be  had 
in  everlafting  remembrance,  and  the  thoughts  thereof 
be  very  precious  to  us  ;  lying  down,  rifmg  up,  and  all 
the  day   long    accompanying  of  us  !  and  how  careful 
fhould  we  be,  not  only  to  keep  this  charter  uncancel- 
led,  but  aUo  to  keep  it  clean  from  all  forts  of  duft  and 
foil,  by  which  the  legiblenefs    thereof  might  any  way 
be  obfcured  to  ourfelves  or  others  ! 

Infer.  2.  Lst  Election's  eternal  origin  be  an  argu- 
ment for  its  eternal  duration  j  and  ib,  of  the  faints 
invincible  perfcvcrance  to  glory.  That  which  is  from 
everlafting,  (hall  be  to  everlafting  ;  if  the  root  be 

eternal, 


152,  A  PRACTICAL  DISCOURSE 

eternal,  fo  are  the  brunches.  Surely,  for  this  good 
end  (among  others),  it  is  twice  recorded  in  the  Reve- 
lation, that  "  their  names  were  written  in  the  book  of 
life,  from  the  foundation  of  the  world,"  Rev.  xiii.  8. 
and  xvii.  8.  namely,  to  Horrify  and  allure,  that  the 
ekcl:  ihallbe  fafeiy  and  furdy  kept  from  thole  dread- 
ful apoftaiies,  which  the  reft  of  the  world  ihall  fall  in- 
to, and  be  overwhelmed  with.  And  hence  (perhaps) 
it  is,  that  we  read  of  nothing  done  in  eternitv,  hut 
election,  and  things  appendant,  or  peculiar  thereto  ; 
as  the  promife  ot  eternal  life,  the  Lamb  flain,  the 
kingdom  prepared,  £:c.  Election  is  an  eternal  foun- 
tain, that  never  leaves  running,  while  a  veffel  is  emp- 
ty or  capable  of  holding  more  ;  and  it  {lands  open  to 
all  comers  :  therefore,  come  ;  and  if  you  have  not 
fuffiuent  of  your  own,  go  and  borrow  vefiels,  empty 
veffels,  not  a  few  ;  "  pay  your  debts  out  of  it,  and 
live  on  the  reft,"  to  eternity,  2  Kings,  iv.  7. 

V.  From  the  dodrine  of  choofing  in  Chrift. 

Infer,  i.  It  is  an  high  demonftration  of  God's  love 
to  his  chofen.  We  may  fay  of  it  as  Huram  to  Solo- 
mon, "  Becaufe  the  Lord  loved  his  people,  he  fet  his 
Sen  over  them,"  2  Chron.  ii.  11.  It  is  allo  an  em- 
inent proof  of  his  manifold  wifdom,  to  contrive  the 
bLillxinels  of  his  people  in  fuch  a  manner,  as  llruiid 
molt  certainly  fecure  their  obtainment  ot  it  ;  mull 
iignally  illuilrate  his  love  to  them  ;  and  io,  moil  affec- 
tionately win  upon  their  hearts,  and  to  oblige  them 
to  himfelf  forever.  We  may  hence  alfbdifcern  ibrne- 
tbing  of  that  immenie  greatneis  and  holinefs  ot  God  ; 
that  though  he  fo  loved  his  elect,  as  to  make  them 
<e  one  in  himfelf,"  John,  xvii.  21.  that  union  could 
not  be  admitted  without  a  Mediator  equal  with  him- 
felf. 

Lifer.  2.  Gather  hence  your  {lability  and  fafety  : 
whatever  ilrui^ht  or  diiuculty  you  are  entering  upon, 

"  drink 


OF  ELECTION.  135 

Ci  drink  of  this  brook  in  the  way,"  and  lift  tip  your 
head.  Whatever  pertains  to  life  and  godlir.efs,  grace 
and  glory,  this  life  and  that  to  come,  is  all  laid  up  in 
Chritl  (as  all  forts  of  food  in  the  ark,  for  thofe  who 
found  grace  in  his  fight),  all  fu'nefs  dwells  in  him, 
Col.  ii.  9.  John,  i.  16.  and  that  for  you.  He  is  not 
only  a  root  ftable  in  himfelf,  but  eftabl ifhing  to  you  ; 
communicating  fap  and  fpirit  to  all  his  branches  : 
while  there  is  life  in  him,  yoii  cannot  die.  This  it  is 
that  makes  the  faints  (land  firm  and  fecure  in  the 
midft  of  dangers ;  c>  the  evil  one  toucheth  them  not," 
i  John,  v.  1 3.  Let  all  the  rebel-crew  of  adverfaries 
(Satan,  the  world,  your  own  evil  hearts)  ailbciate 
themfelves,  and  take  counfel  together,  it  all  comes  to 
nought  :  let  their  affaulrs  be  renewed  again  and  again, 
they  are  dill  beaten  off :  they  gird  themfelves,  and 
are  broken  in  pieces  ;  they  gird  again,  and  again  they 
are  broken  in  pieces  :  thus  it  is,  and  thus  it  (hall  be 
to  the  end  of  our  warfare  :  "  for  God  is  with  us,"  Ifa. 
viii.  9,  10.  This  was  it  made  David  feailels,  even 
"  in  the  valley  and  fhudow  of  death,  the  Lord  was 
with  him,"  Pfal.  xxiii.  4.  And  thofe  three  noble 
confeffors,  they  walked  fecure  in  the  fiery  furnace,  be* 
caufe  "  the  Son  of  God  was  among  them,  Dan.  iii. 
25.  Therefore  do  all,  furTcr  all,  and  expect  all,  ns 
being  in  Chrift,  and  not  otherwife  ;  but  woe  to  him 
that  is  alone,  who  when  he  falls,  hath  not  Chrift  to 
help  him  up. 

Infer.  3.  L?.t  this  your  relation  to  Chrift  be  evi- 
denced by  your  likeneis  to  him  :  He  that  is  joined 
"  to  the  Lord,  is  one  fpirit,"  i  Cor.  vi.  17.  "  The 
holy  oil  that  was  poured  on  your  head,  runs  down  to 
the  fkirts  of  his  garments  ;"  that  is  to  the  very  mean- 
eft  of  his  followers  ;  and  they  carry  along  the  pleafant 
fcent  with  them,  wherever  they  go  (or  fhould  do  iis 
Paul  did,  2  Cor.  ii.  14.  It  is  natural  to  tiicle  marri- 
ed unto  Chrift  to  bring  forth  fruit  unto  God,  Rom. 
vii.  4.  and  fee  it  be  fuch  as  will  abide  the  teft,  endure 
all  forts  of  weather,  and  be  bettered  by  it. 

Infer.  4. 


!M  A  PRACTICAL  DISCOURSE 

Infer.  4.    This  dodrine  illuftratcs  that  of  juftifica- 
tion  3  as  fhewing  wherein  the  true  matter  of  juftifying 
righteoulnefs   doth    confift,   and   bow  it  comes  to  be 
ours.     Our  faith  (or  aft  of  believing)  cannot   be  the 
matter  of  it,  for  that  it  is  an  impeded  thing  ;  and  fo 
cannot  be  reckoned  in  the  place  of  perfect   rigbteouf- 
refs  ;  for  it  muft  be  a  righteoufnefs  perfectly  perfect 
that  juftifits,  as    it  was  a  fin  periecTily  finful  that  con- 
demned.   JThis  righteoufnefs  aifo  muft  be  our  own, 
in  a  way  orright,  as  Adam's  fin  alfo  was,  though  per- 
formed in  the  perfon  of  another.     Chrift  and   Adam 
bejng  parallels   in  their  headfhip,    the   imputation  of 
the  one's  guiltinefs,  and   ot  the  ether's  righteoulnefs, 
are  righteoufly  applied  to  their  rtfpedlive  feeds.     And 
this  was   a   main  end  of  the  Lord's  putting  thofe  he 
would  juflify  into  Chrift  ;  that  he  "  being  made  fin, 
and  a  curfe  for  them  ;  they  might  be  made  the  right- 
eoufnefs of  God  in  him  ;  and  io,  God  might  be  juft 
in  juftifying  of  them."     Faith  in   this   matter   holds 
the  place  of  an.  evidence  or  feal  of  that  righteoufnefs 
which  belonged  to  us  as  being  in  Chrift,  before  we  be- 
lieved (as  Canaan  did  to  Abraham's  feed  before  they 
were  born)  ;  and  it  is  given  to  us  on  the  account  of 
cur  intereft  therein,   Phil.  iii.  12.  that  we  might  ap- 
prehend it,  and    enjoy  the  benefits  of  it,   Phil.  i.  29. 
which  is  furely  a  far  better  ground  to  build  our  jufti- 
fication    upon,   than   our    weak  and  irn perfect  faith, 
which    ftands    in,  need    daily  of  the    righteoufnefs  of 
pod  for  its  own  fupport.     But  let  not  faith  lofe  of 
its   due   refpedl  :  it  is  a  precious  grace,  and  may  not 
fuffer  difparagement.     Though  it  doth  not  originate 
your  title  to  juftification  \  it  is  the  bell  evidence  ye 
can  have  for  it  ;  though  it  be  not  your  peace-maker 
(primarily),  it  is  yet  of  that  important  ufefulnefs,  that 
your  peace  cannot  be  cdmpleatec],  nor  can  you  know 
ih.-'t  ycur  peace  is  made  without  it.     Your  record   is 
in  i.caven,  and    cannot  be  pleaded  here  (the  court  of 
rcnicience   takes 'no   notice   of  it),  until  exemplified 
tjrA-r  the  leal  of  faith.     It  is   ibrnewhat  like  the  in* 

f  Thrill 


OF  ELECTION.  135 

ftrumentnm  pads,  where  parties  have  been  at  variance  ; 
though  the  peace  be  made,  and  terms  agreed,  it  has 
not  its  full  effect,  until  raffled  on  both  iid~s,  and  ex- 
changed. Therefore, 

Infer.  5.  Make  it  the  main  part  of  your  care  and 
bufmeis  to  get  into  Chrift,  and  to  abide  in  him. 

VI.  The  founding  of  Election    upon  grace,  affords 
us  divers  ulciul   mil  ructions  :  as, 

Infer,  i.  To  fall  down  and  adore  the  great  God, 
for  this  unfpeakabie  difcovery  of  his  love  to  men  It 
is  one  of  the  richeft  mercies  that  he  would  not  betruft 
us  in  our  own  keeping  :  that  another  (and  he  one 
that  had  not  the  leaf!  need  of  us)  mould  be  more 
provident  for  us,  than  we  would  have  been  for  our- 
felves  :  that  our  chiefeO:  interefb  fhould  have  the  high- 
eft  fecurity  :  that  it  fhould  be  founded  upon  grace  ; 
the  attribute  which  our  great  King  mod  delights  to 
honour  ;  and  that  he  mould  do  it,  as  it  were,  againlt 
our  wills  3  for  fo  it  is,  inafmuch  as  to  graft  our  hap- 
pinefs  on  the  will  of  another,  is  contrary  to  nature.: 
of  all  bottoms,  we  (hould  not  have  pitched  it  there  ; 
.and  yet,  in  truth,  no  other  ground  would  hold  us  : 
his  name  may  well  be  called  Wonderful  ;  "  it  is  not 
after  the  manner  of  men  :  this  is  the  Lord's  doing, 
and  let  it  be  marvelous  in  our  eyes,"  Pfal.  cxviii.  23. 

Infer.  2.  It  mews  what  reafon  we  have  to  dill 
and  cafhier  for  ever  that  groundlefs  and  blind -fold 
opinion,  which  lays  the  ftrefs  of  falvation  on  a  thing 
of  nought  :  for  whatelfe  is  the  will  of  a  frail  and  mu- 
table man  ?  to  forfake  a  living  fountain,  and  reft  on 
a  ciftern,  a  broken  ciftern,  what  folly  is  it  !  to  caih 
our  eagle's  wings,  and  truft  to  a  foot  out  of  joint  ; 
who  would  do  it  that  is  not  void  ot  under  [landing  ? 
furely  Job  was  aware  of  it,  when  he  prcfeffcth,  "  He 
would  not  value  a  life  that  depended  on  his  ovvn 
.righteoufneis,"  Job,  ix.  15  21. 


X36  A  PRACTICAL  DISCOURSE 

The  grace  of  God  is  little  beholden  to  that  doc? 
trine,  which  would  give  the  glory  of  it  to  a  gracelefs 
thing  ;  and  as  little  have  the  fouls  of  men  to  thank 
it  for  :  it  feeds  them  with  dreams  and  fancies :  which, 
when  they  awake,  will  leave  them  <6  hardly  beftead^ 
and  hungry  :  and  it  (hall  come  to  pafs,  that  when 
they  (lull  be  hungry,  they  (hall  fret  themfelves,  and 
curie  their  king  and  their  God,  and  look  upward," 
I  (a.  viii.  21.  Therefore,  fit  not  down  under  the 
fhadow  of  that  gourd  ;  it  hath  a  worm  at  the  root  ; 
and  they  will  not  be  held  guiltlefs,  nor  kept  from  the 
icorching  fun,  whoever  they  be  that  fhelter  themfelves 
in  the  covert  of  it.  It  is  a  fpark  of  men's  own  kind- 
ling, wherewith,  though  compaffed  round,  they  will 
He  down  in  forrow,  (chap.  1.  1 1.)  Therefore  let  thoie 
who  difrelith  this  doctrine,  becaufe  it  founds  net  fal- 
vation  upon  felf,  look  well  to  their  {landing,  and  fhift 
from  it  in  time. 

Infer.  3.  Fall  in  practically  with  the  doctrine  of 
election,  as  founded  upon  grace.  As  it  was  grace 
which  gave  you  your  elect  being,  fo  let  it  be  your 
fpirit  and  utmoft  endeavour  to  improve  this  your  be- 
ing to  the  praife  of  that  grace,  i .  Give  it  the  fole 
honour  of  election's  original  :  fu-Ter  not  free-will- 
grace,  or  any  thing  elfe,  to  pretend  to  a  (hare  in  the 
parentage  of  it  :  let  not  your  faith,  whether  forefeen 
or  perfected,  be  reckoned  the  ground-work  or  mo- 
tive of  your  election  ;  it  is  a  branch  of  it  ;  and  the 
branch  (you  know)  "  cannot  bear  the  root,"  Rom. 
xi.  18.  Even  faith  itfelfmuft  not  (and  if  it  be  right 
faith,  it  will  not)  "  gather  where  it  hath  not  brew- 
ed." Own  nothing  (therefore)  that  may  detract 
from  the  honour  that  is  due  to  fovereign  grace. 
2.  Bear  yourfelf  upon  this  grace,  againft  all  your 
weaknefs  and  unvvorthinefs  :  let  not  thefe  difcourage 
ybir,  but  rather  plead  them  as  occaJions  by  which 
grace  will  be'  manifefted  and  magnified,  and  (hew  it- 
fell  to  be  what  it  is.  Thus  did  David  ;  <£  Pardon  my 
.  for  it  is  greac,"  Pfal.  sxv.  1 1.  and  Mofes,  w 

all 


OF  ELECTION.  i37 

all  the  people's  obedience  could  not  furnifh  him  with 
an  argument  for  God's  continuing  his  prefence  with 
them  5  what  is  his  plea  ?  They  are  an  honeft  ingen- 
uous people  ;  tractable  to  thy  commands  ;  pliant  to 
thy  will  :  they  are  worthy  for  whom  thou  fhouldeft 
do  this  j  for  they  love  thy  company,  and  have  built 
thee  a  tabernacle  ?  No,  there  is  none  of  this  fluff  in 
it  :  but,  "  Let  my  Lord,  I  pray  thee,  go  with  us  ; 
for  it  is  a  (tiff-necked  people  ;  their  neck  is  an  iron 
fmew,  and  their  brow  brafs,"  Exod.  xxxiv.  9.  there- 
fore go  thou  with  us,  to  better  us,  to  foften  us,  and 
to  pardon  us  :  and  by  this  fhall  the  freenefs  of  thy 
grace  appear  to  us  :  for,  "  how  elfe  mall  it  be  known 
that  I  and  this  people  have  found  grace  in  thy  fight  ?" 
Exod.  xxxiii.  46.  but  yet,  withal  ;  (i.)  Look  that 
ye  make  not  a  light  matter  of  your  fins,  or  of  your 
fmfulnefs  :  you  cannot  think  bad  enough  of  yourfelf, 
or  of  them  ;  nor  be  too  much  humbled  ;  only,  be 
not  caft  down.  (2.)  Ufe  the  means  that  grace  hath 
appointed  :  "  Watch,  and  be  fober  $  watch  unto 
prayer  ;  put  on  the  whole  armour  of  God,"  and  keep 
it  dole  about  you  ;  your  fword  and  your  lliield  be 
fare  you  forget  not  :  but  ftill  let  your  eyes  be  towards 
the  hand  of  grace,  through  Chrift,  for  counfel,  ftrength, 
agency,  and  every  good  thing  ;  and  depend  on  it  for 
conferring  and  actuating  the  grace  it  hath  wrought  in 
you,  as  plants  do  on  their  roots  :  the  fpoufe,  after 
married  to  Chrift,  prays  to  be  "  drawn  to  him/1 
Cant.  i.  4.  (3.)  Whatever  befals  you,  remember  the 
good  pleafure  of  God  is  in  it  ;  hold  your  peace  r.s 
Aaron  did,  Lev.  x.  3.  or  if  you  muft  fpeak,  "  let  your 
fpeech  be  leafoned  with  fait  :  it  is  the  Lord,  let  him 
do  as  it  fecmeth  him  good,"  i  Sam.  iii.  18. 

Other  ufeful  inftrucYions  from  the  do&rine  of  Election 
in  general,  and  together. 

I.  It  being  a  doctrine  of  fo  great  importance,  be  not 
indifferent  about  it  : .  put  yourfelf  on  the  trial  touching 

your 


i38  A  PRACTICAL   DISCOURSE 

your  intercft  in  it,  and  bring  forth  your  evidences  for 
it:  obferve  what  are  the  properties  of  God's  eled, 
and  fee  if  they  fland  en  your  fide. 

1.  As  touching  the   great   bufmefs  of  falvation,  do 
you  iubmit  to  mercy  without  indenting,   and  making 
terms  with   God  ?  have  you  laid  yourielf  at  his  feet, 
with  <f  perad venture   he  will   fave  me  alive  ;"   and  if 
he  fay,  I  have  no  pleafure  in   thee  ;  Lo,  here  I  am, 
and  here  I  will  lie  :  it  I  mufl  perifh,  I  will  perifh  here  ; 
I  cannot  die  in  a  better  place  or  pofture.     Thus  did 
Job,   when   the  Lord  feemed   to  fet  himfelf  againfl 
him,  as  refolved  to   deflroy  him,  yet  flill  he  relolved 
to  truft  in  him,  and  to   hold    faft  his  integrity,   Job, 
xiii.  15.     This  is  a  love  more  noble,  and  of  an  higher 
extract,  than  thofe  are    acquainted    with,    who   con- 
clude, that  upon  their  doing  this  and  that  (which  they 
fuppofe  every  man  hath  power  to  do),  they  fhall  be 
faved  ;  for  fuch  kind  of  love  is  mercenary  :  he  will 
not  ftir,  nor  look  towards  the  vineyard,  until  he  hath 
agreed  for  his  penny  ;  the  other  goes  in,  and  falls  to 
his  work,  and  leaves  to  his  mailer  to  give  him  what  is 
meet,  Matt.  xx.  2,  7.  n.  which  alfo  he  leaves  to  his 
matter's  judgment,   and   not   his  own  :  and  truly  he 
fpeeds  never  the  worfe  for  his  (o  doing.     But  I  would 
not  be   taken  to  intend   a  contentation  or  willingnefs 
to  be  deftroyed  :  this  I  hope  is  pleaded  before,  under 
the  firft  general  head. 

2.  Do  you  own  God's  fovereign  commands,  with- 
out dilputing  ?     Abraham  did  thus  in  the  bufmefs  of 
Ifaac  j  Although  he  could  not  fee  how  the  prcmife  of 
God  and  the  killing  of  his  fon  could  (land  together  ; 
and  fo  will  Abraham's  children  do.     They  know  that 
their  Lord  is  a  great  King,  hath    abfolute   dominion, 
giveth   account    of  ncne  of  his   matters  \f  what   he  is 
pleafed  to  command,    their  duty  is  to  obey,  without 
afking  a  reaion  why  ?  or,  how  will  thefe  confift  ?  fuch 
demands  become  net  the  lips  of  thofe  who  live  upon 
grace. 

r  Doth 


OF  ELECTION.  139 

3.  Doth  your   love   towards   God  hold  the  fame 
courfe  that  his    love  hath    done    towards  you  ?  *  All 
that  God  hath  done,  or  will  do,  for  his  chofen,  is  the 
product  of  electing  love.     Does   all   your   obedience 
arife  from  love  ?  and  does  this  love  of  yours  grow  out 
of  his  ?  is  his  electing  love  the  root  of  it  ?  is  all  that 
you  do  towards  God,  in  a  way  of  gratitude  and  duty, 
and  with    defign  to  glorify  his  grace  ?  and  when  the 
Lord  feems  to  go  from  you,  do  you  follow  the  hard- 
er  after  him  ;  as  he  for  a  long   time   followed   you, 
waiting  that   he  might  be  gracious  unto  yen  ?  this  is 
truly  a  God-like  love  :  the  eminency   whereof  lies  in 
this,  that   "  he  loved  us  when  enemies  to  him  ;•"  and 
loved  us  into  a  likenefs  to  himfelf  ;  anfwerable  where- 
to, we  fhould  love  him,  even  while  our  fears  may  ap- 
prehend him  to  be  our  enemy  ;  and  through  thepov<- 
er  of  his  love  fecretly  working  in  our  hearts,  go  on  to 
love  him,  until  the  glory  of  the   Lord  be  riien  upon 
us.     You  could  not  thus  love  God,  if  he  had  not  lov- 
ed you  hrft,  i  John,  ii.  19. 

4.  Do  you  rejoice  in  the  thoughts  of  electing  love, 
what  it  is,  and  whence  it  came  ?  what  it  hath  defign- 
cd  ior  you,  and  will  bring  you  unto  at  laft  ?  is  it  your 
delight  to  converfe    with   the   book   of  life  ?  and  do 
you    rejoice    more    that  "  your    names  are  written  in 
heaven,  than  if  devils    were   fubject  to  you  ?"  when 
your   flefh  and  your   heart   fail  you,  do  you  look  to 
electing  love  as  your  ftrength  and  portion,  and  count 
it  a  goodly  heritage  ?  Pial.  xvi.   6.     Do  you  aim  at 
that  which  electing  love  deflgned  you  for,  and  becaufe 
fo  defigned,  if  by  any    means   you    may  attarn  to  it  ? 
and  are  you  better  fatisfied  to  be  at  the  good  pleaiure 
of  God,  than  at  your  own  ?  and  blefs  his  wifdom  and 
grace,  for  undertaking  the   difpofure  of  your   eternal 
inhered  ?  fuch   fruit  could  not  be,  but  from  that  feed 
of  God. 

Let  me  add  a  few  tokens   more  of  true  love,  ac- 
cording to  its    ordinary   acceptation    and    conduct  a- 
r-i  men,     i.  He  that  loves  another,  will  delight 

in 


140  A  PRACTICAL  DISCOURSE 

in  his  prefence,  and  feek  occafions  of  converting  with 
him.  2.  "Being  abfent,  he  thinks  much  upon  him, 
and  gives  welcome  entertainment  to  whatever  may.be 
a  remembrance  of  him.  3.  He  will  feek  the  weil- 
pleafednefs  of  him  who  is  the  object  of  his  love,  by 
prelenting  things  lovely  to  him  ;  by  avoiding  what- 
ever may  difgufl  him  ;  by  a  wary  preventing,  or 
fpeedy  removing,  what  might  give  the  other  occafion 
to  be  jealous  of  his  love  to  him.  4.  He  will  candid- 
ly interpret  whatever  might  feem  a  declining  of  the 
other's  love  to  him  ;  and  not  be  falisfied  until  it  be 
recovered,  or  better  underftood. 

II.  If  you  be  of  this  happy  remnant    of  Election, 
then  look  for  ill  uiage  from  the  world.     The  men  of 
the  world  have  always  hated  God's   elect,   arid   will  : 
why   did  E(au    hate  Jacob  ?  becaufe  of  the  bleffing, 
Gen,  xxvii.   41.     And  our  Saviour  ^expreiily   fays  to 
his  difciples,  "  I  have  chofen  you  out  of  the  world, 
therefore  the  world  hates  you,"  John,  xv.  19.    While 
in  nature,  they  love  the  world,  and  the  world  them  : 
but  when  election  breaks  forth  in  its  fruits,  when  once 
they  are  called  according  to  purpofe,  then  u  a  man's 
enemies  will  be  thofe  of  his  own  houfe,"  Micah,  vii. 
6.     And  hence  it  is,  that  the  very  doctrine  of  Elec- 
tion  is  jo  difgufiful  to  the  world,  and   contended  a- 
gainft  ;  wherein  I  wiih  that  fome  of  the  elect  them- 
felves   were  not    (unwittingly)  involved.     Therefore 
think  it  not    ftrange,    but    take  it  as  an  appendix  of 
Election,  John^xv.  17,  18,  19.  as  a  part  of  that  you 
were  chofen  unto  -3  and  as  that  by  which,  partly,  you 
mud  be  fitted  for   the  main  end  :  your  Lord  himfelf 
was   mads  perfect   through  fuffe rings,    Heb.  ii.    ic. 
and  thofe   foreknown,  were   p  re  d  eft  in  ate  d  to  be  con- 
formed to  their  Head,  in  iuikring  as  well  as   glory, 
Rom.  viii.  29.  and  vi.  5. 

III.  Having  traded  electing  love  for  eternal  falva- 
tion,   fee   you    diftruft   it  not  for  things  of  lefler  mo- 
menr.     When  the  Lord  ordained  you   to  life,  he  or- 
dained  alfo  all   thofe  various  occurrences,  windings 

and 


OF  ELECTION.  141 

and  turnings,  you  fhould  be  exercifed  with  in  your 
way  thither  ;  and  (it  is  lure)  he  does  nothing  in  vain. 
There  is  need  of  all  forts  of  weather  for  the  earth's 
good  ;  all  fair  would  deftroy  it.  Know  it  therefore 
of  a  truth,  that  all  your  concerns  were  fore-determined 
ot  God  ;  and  that  fo  well,  that  ail  your  prudence  and 
love  to  yourfelvrs  could  not  mend  it  :  nor  can  all 
your  care  and  folicitude  alter  any  of  them,  either  as  to 
matter  or  form  ;  no,  not  to  change  the  colour  of  an 
hair  :  "  Take  therefore  no  thought  for  the  morrow  : 
for  the  morrow  mall  take  thought  for  the  things  of 
itfelf.  Sufficient  unto  the  day  is  the  evil  thereof," 
Matt.  vi.  34. 

But  whence  is  it  that  believers,  who  have  trufted 
God  for  their  fouls,  iliould  yet  make  a  difficulty  of 
trufting  him  for  their  outward  man  ?  and  fo  cumber 
themfelves  with  unprofitable  burdens  ? 

Earthly  things  are  nearer  our  ienfes  ;  and  thence 
we  are  more  fenfible  of  the  comfort  of  them,  as  alfo 
of  their  want  :  they  alfo  feern  more  within  our  line 
and  compafs  ;  and  fo  we  reach  more  earneftly  after 
them,  and  are  anfwerably  troubled  when  we  fall  fhort : 
whereas  we  iliould  carry  it  for  temporals,  as  we  do 
(or  fhould  do  rather)  for  our  fouls  and  fpiritual  por- 
tion ;  that  is,  look  to  our  prefent  duty,  be  diligent  in 
our  place,  and  content  with  fuch  things  as  we  have, 
Heb.  xiii.  5.  bearing  yurfelves  as  becomes  the  chil- 
dren of  fuch  a  Father>  fo  rich,  wife,  bountiful,  tender, 
and  faithful  to  us ;  who  always  gives  the  befl  iupply  ; 
and  that  in  the  heft  proportion,  manner,  and  time. 

Have  therefore  your  faith  exercifed,  as  about  the 
greatelt,  fo  alio  about  the  fmalleft  and  .commoneft 
matters  (ufe  grace,  and  have  grace)  :  it  is  want  of 
uie  makes  you  lame  of  your  right  hand  ;  and  much 
uiing  renders  it  more  ufeful.  Faith  is  the  head  of 
your  fpiritual  fenfes  ;  and  if  that  be  adive,  the  reft 
cannot  be  idle,  nor  much  at  a  lofs.  Faith  alfo  is  a 
plain-dealer  ;  it  reprefents  things  as  they  are  ;  (hews 
them  in  their  true  dimenfions,  with  their  u(e  and  end. 

See 


i4*  A  PRACTICAL  DISCOURSE 

See  therefore  that  you  never  hold  a  confutation,  un- 
lefs  faith  be  prefent,  yea,  and  prefident  too,  elfe  all 
will  be  in  diforder  at  onte  :  one  aft  of  faith  ihall 
fboner  remove  the  mountain,  than  all  the  cattle  on  a 
thoufand  hills. 

Laflly^  You  that  have  clofed  with  this  truth,  and 
having  made  diligent  fearch,  do  find  in  yourklves 
thole  marks  of  God's  cleft,  fit  down  and  take  the 
comfort  of  it  :  let  this  joy  of  the  Lord  be  your 
jftrength  :  "  eat  your  bread,  and  drink  your  wine'' 
(or  water  either)  "  with  a  merry  heart,  iince  God  hath 
accepted  you,"  Eccl.  ix.  7.  If  David's  heart  was  fo 
taken  with  that  temporal  favour  which  chofe  him  to 
be  king  before  the  houfe  of  Saul,  2  Sam.  vi.  21.  how 
fhouid  our  fouls  be  wrapped  into  the  third  heaven, 
that  we  (poor,  unworthy,  wretched  we)  fhouid  be 
taken  into  that  peculiar  favour,  in  which  the  general- 
ity of  men  have  nothing  to  do  ?  How  mould  it  af- 
feft  our  hearts,  and  raife  up  our  fpirits,  both  in  all  ac- 
tive obedience,  as  David,  who  danced  before  the  ark 
with  all  his  might,  and  alfb  to  all  long-fuffering  with 
joyfulnefs  ;  as  Paul,  and  other  chofen  vefTels,  who  re- 
joiced in  tribulation  ;  becaufe  this  "  love  of  God  was 
died  abroad  in  their  hearts,"  Rom*  v.  3,  4. 

Art  thou  of  thofe  who  art  wife  and  noble  accord- 
ing to  the  fiefh  ?  Be  filled  with  an  holy  amazement, 
and  exultation  together,  rejoicing  with  trembling,, 
that  the  great  GOD  (to  whom  thou  waft  no  more 
than  others,  thy  conforts  that  are  left,  and  who  com- 
monly choofes  the  bafe  and  fooliQi,  thereby  to  magni- 
fy his  grace)  mould  thus  go  out  of  his  way  to  call  in 
thee  ;  and  hath  alib' made  his  call  effeftual  to  thee, 
even  then, when  thou  waft  environed  with  a  world  of 
temptations  to  obftruct  it.  And  if  ihou  be  a  uian  of 
low  degree,  poor,  weak,  foolilh,  of  no  account  among 
men,  even  as  one  that  is  not  ;  and  hath  the  LORD 
regarded  thee  in  thy  low  ftate,  and  magnified  thee,  by 
letting  his  love  upon  thee  ?  Hath  he  taken  thee  frcrn 
the  dunghill,  to  fet  thee  among  princes,  even  the  prin- 
ces 


OF  ELECTION.  143 

ces  of  the  world  to  come  ?  This  is  that  exaltation 
which  the  poor  (hould  always  rejoice  in.  Were  you 
the  head  inftead  of  being  the  tail  •,  were  the  necks  of 
your  enemies  under  your  feet ;, yea,  were  the  devils 
themfelves  made  fubject  to  you  ;  it  could  not  afford 
you  the  thoufandth  part  ot  that  caufe  of  rejoicing,  as 
that  <c  your  names  are  written  in  heaven."  Are  oth- 
er men  profperous  in  the  world,  and  free  from  trouble, 
while  you  are  reduced  to  a  low  eftate,  and  chaftened 
every  morning  ?  have,  perhaps,  but  an  handful  of 
meal,  and  a  little  oil  in  a  crufe,  &c.  yet  think  not 
your  portion  mean,  or  hardly  dealt  out  :  your  good 
things  are  to  come ;  they  are  growing  in  the  other 
world ;  and  at  the  time  of  -harveft  the  LORD  will 
fend  his  angels  for  you  :  yea,  your  LORD  himfelf 
will  come  and  fetch  you  thither ;  and  "  you  fhall  be 
for  ever  with  him,  in  whofe  prefence  is  fulnefs  of  joy, 
and  at  whofe  right  hand  are  rivers  of  pleafures  for  ev- 
ermore :  and  then  you  will  fing,  "  The  lines  are  fallen 
to  me  in  pleafant  places  ;"  at  lead  fay  fo  now.  As 
Abraham  dealt  by  his  concubines  children,  fo  doth 
GOD  by  the  Ifhmaels  of  the  world ;  he  gives  them 
portions,  and  fends  them  away,  (Gen.  xxv.  6.)  But 
the  inheritance  he  referves  for  his  Ifaacs  ;  to  them  he 
g'.ves  all  that  he  hath,  yea,  even  himielf  :  and  what 
can  we  have  more  ? 


O    F 


O    F 

REDEMPTION, 


this  point  we  are  equally  concerned  with 
that  of  Election,  as  the  great  comprehenfive  means  of 
bringing  about  the  greateft  end,  namely,  the  glory  of 
God  in  the  falvation  of  his  chofen.  Redemption  is 
not  another  foundation  diftinct  from  Election  ;  but 
the  chief  corner-ftone  that  Eledion  hath  laid  of  the 
world  to  come. 

That  our  Lord  Jefus  Chrift  hath  a  body  or  church, 
to  whom  he  is  Head  and  Saviour,  is  not  fuppofed  a 
queflion  :  but,  who  they  are  that  make  up  this  body  ; 
whether  the  whole  of  mankind  univerially,  or  fome 
particular  perfons  ?  Whether. he  had  in  his  death  the 
fame  refpect  to  all  as  to  fome  ?  And  whether  any  of 
thole  he  died  for,  may  mifs  of  the  benefit  accruing  by 
his  death  ?  are  queflions  of  great  import,  and  worthy 
a  (erious  deliberation  :  and  the  rather,  bccaufe  they 
are  points  too  lightly  diicouried  of  by  many.  To  re- 
folve  which,  is  the  fcope  of  the  preient  Difcourfe  ; 
which  1  cad  into  three  branches  : 

I.  That  the  body,  or  church  of  Chrift,  confifts  of 
el  eel:  perfons. 

II.  That  for  thefe  it  was  that  he  laid  down  his  life. 

III.  That  the  intent  of  his  death  cannot  be  fruf- 
trate. 

I.  That  the  body  or  church  of  Chrift  confids  of 
cleft  perfons.     By  this  body,  or  church,  I  underftand 
K  the 


i46  A  PRACTICAL  DISCOURSE 

the  defigned  fubjech  of  his  fpiritual  kingdom,  or 
members  of  his  myftical  body,  to  whom  he  was  ap- 
pointed by  the  Father  to  be  the  Head  and  Saviour, 
and  they  to  (land  related  to  him  as  their  Prophet, 
Prieft,  and  King  :  which  three-fold  office  he  bears  pe- 
culiarly towards  the  elect,  the  church  of  the  firft- 
born,  and  heirs  of  that  world  to  come.  And  of  thefe 
doth  his  body  confiil,  that  is,  it  is.  made  up  of  thefe, 
e^clufive  to  others  ;  their  number  is  certain  and  in- 
tire,  and  cannot  be  broken,  either  bj  addition  or  dim- 
inution :  of  this  the  tabernacle  was  a  figure,  i.  In 
refpect  of  its  fymmetry  or  proportion  of  parts,  which 
induced  a  fingular  beauty  upon  it  -,  towards  which 
nothing  could  be  added,  nor  any  thing  abated.  2.  In 
that  al!  the  parts  and  dimenfions  thereof  were  prede- 
termined of  God  ;  and  not  bft,  in  the  lead,  to  hu- 
man arbitrement  or  contingency  :  and  thefe  are  ex- 
prefily  faid  to  be  "  patterns  of  things  in  the  heavens," 
Heb.  ix.  23.  that  is,  of  the  heavenly  temple,  or  church 
of  the  firft-born,  which  are  written  there,  Chap.  xiL 
23.  and  in  the  appointed  time  lhall  be  gathered  to- 
gether in  him,  as  the  materials  of  Solomon's  temple 
were  to  mount  Moriah,  ^  Chron.  iii.  i. 

That  the  body  or  church  of  Chrift  confifts  of  elect 
perfons,  is  drawn  from  fuch.  premifes  as  thefe. 

1»  In  that  our  Lord  and  Saviour  fo  manifestly 
(hews  himfelf  concerned  for  the  elect,  as  having  fome 
peculiar  indance  and  propriety  in  them,  and  charge 
of  them.  With  theie  his  delights  "were  from  ever- 
lafting,  Piov.  viii.  31.  (a  manifeft  proof  of  Chrift's 
divinity  !)  and  as  (oon  as  they  were  a&ually  in  being, 
began  his  actual  converfes  with  them  ;  and  therein 
did  even  confine  himfelf  to  the  elect  feed.  With 
what  unbelievable  patience  and  goodnefs  did  he  fu- 
perintend  the  church,  or  cleft  nation,  forty  years  to- 
gether in  the  wildernefs,  Ads,  vii.  36.  38.  bearing 
them  as  on  eagles  wings,  and  tendering  them  as  the 

apple 


«  n 


Thef 

•  and  wiicn  you 
for  the  eled's  fake  /hat 

&"?,'  ,3nd  wi*  *& 
Jj>eaK  of  thefe  ! 

according  to  th_ 

'oved  him   fo 

LJU^>  10  Iic  IUVCQ  tnem  ! 

4°*  fe-^wcu'd  d° fw 

for  them  ! 


others,  it  was 


to 


doth  he 
,  and  that 

the  Fatl- 

"',  **'  *  ted 

but        I  J  not  l<>  the 

S   ft  Ia3''n§.down  of  his 

VL 


r 


they 


34 


t. 


gom,  nor  the 


the 

and  confiderati 
but  Jcfhumn's  God 
,  Deu,xxxii.   26 
' 


r    SeneraUnd 
f-lr^ff«cnt  re- 

°f  the  whole' 
h,s 


TOACTICM.  DISCOURSE 


Lew  him  not  :  fo  Moab  wa  ^  houg 

But  for  the  eleft,  they  ajems  another  title,  and 

not  naturally  fo);  tl«y  are  h,y    ^   ^^     fa 


feftman,  Eph.iy.  13-  .        t  in  fobjeaion  to 

That   the  whom   «~W    i»  P  he  hath 

Chfift,  ^  ^  Ae  eled  s  .1**,  W,  .       He  „ 
over  others,  is  m  order  to  t  „  £ph  ,. 


r 

to  it  ,  »d  thetete  he  faj»,  J  »       m  oot   f 
,h,  n,me  to  the  ™"  **,.'&,  b,  Etaion), 


o,  oo    (of 

of  which  «e«""ie"te'none0f  them  aa»a«y  «'»- 
«!«n  as  V«  ttae  ',"   T,he,etore    n     forth*. 

',0  U, 


;.™g  . 


ton  ;  an    fo  they  are 

faid  to  be  ianfttfied   by  verfe 


OF  REDEMPTION.  149 

verfe  i.)  and  the  church  of  Chrift,  as  given  or  com- 
mitted to  him  by  the  Father,  in  order  to  that  falva- 
tion,  John,  xvii.  6.  Of  this  church  were  thofe  par- 
ticular congregations,  to  whom  the  apoftles  infcribed 
their  epiftles  ;  where  we  have  them  fometimes  inti- 
tled,  "  beloved  of  God,'*  Rom.  i.  7.  fometimes,  "  the 
church  of  God  ;"  and,  "  fandified  in  Chrift,"  i  Cor. 
i.  2.  at  other  times,  faints  and  faithful  brethren  in 
Chrift,"  Col.  i.  2.  then,  "  churches  of  the  faints/' 
i  Cor.  xiv.  33.  and,  "  church  ot  the  firft-born," 
Heb.  xii.  23.  and  fometimes  expreflly,  Elect,  i  Pet. 
i.  2.  By  all  which  is  fignified,  that  the  church  of 
Chrift  confifts  of  elect  pertons  :  that  thele  various  ap- 
pellations are  but  fb  many  terms  indifferently  ufed 
about  the  fame  lubjecl,  and  all  as  notes  of  diftinction 
from  the  world. 

When  Chrift  fhall  appear  in  his  glory,  then  fhall  all 
his  members  be  gathered  to  him  :  "  The  Lord  my 
God  fhall  come,  and  all  the  faints  with  thee,"  fays 
Zecharias,  Zech.  xiv.  5.  And  Paul  (difcourfmg  the 
fame  thing)  fays,  "  They  that  are  Chrift's  at  his  com- 
ing," i  Cor.  xv.  23.  which  fhews,  that  they  are 
Chrift's  fo  as  others  are  not.  And  that  it  is  meant  of 
elect  perfons,  appears  by  our  Saviour's  own  words, 
when  fpeaking  of  that  his  coming,  and  of  the  fame 
perfons  who  are  faid  to  be  his,  and  to  come  with  him, 
he  gives  them  expreflly  that  denomination,  "  He  fhall 
fend  forth  his  angels,  and  they  fhall  gather  together 
his  cleft,"  Matth.  xxiv.  31.  "  but  as  for  the  reft  of 
the  dead,  they  lived  riot  again  until  a  thoufand  years 
after,"  Rev.  xx.  5.  therefore  thefe  [reft]  were  no 
part  of  his  body.  It  may  alfo  be  noted,  that  thofe 
who  did  not  rife  with  the  faints,  are  fpecified  here  by 
the  fame  word,  or  note  of  diftindlion,  as  thofe  not 
ele&ed  are,  in  another  place  ;  "  the  election  hath  ob- 
tained, and  the  reft  were  blinded,"  Rom.  xi.  7.  and 
that  thofe  who  had  part  in  the  firft  refurredtion,  are 
the  fame  perfons  that  are  "  written  in  the  Lamb's  book 

of 


150  A  PRACTICAL  DISCOURSE 

of  life,"  is  evident,  by   comparing  Rev.  xx.  4,  with 
chap.  xiii.  8. 

III.  It  was  necefTary,  that  the  body  or  church  of 
Chrift  lliould  be  competed  of  the  elect  feed  ;   i.     be- 
caufe  none  elie  were  fit  to  be  of  this  body,  but  fuch 
as  fhould  be  like  the  Head.     Carnal  members  would 
be  as ''uncomely   to  a  fpiritual  head,  as  one  of    the 
brutes  to  be  Adam's  companion.    The  king's  daugh- 
ter-elect 'to  make  her  a  fuitable  match  for  his  Son) 
muft  be  "  all  glorious  within  :  not  only  of  the  fame 
outward  metal  (for  fo  were  thofe  other  creatures  with 
Adam)  but  made  in  the  fame  mould,  and  indued  with 
the  lame  fpirit  and  underilanding  :  there  muft   be  a 
congruity  in  all  the  parts  throughout  :  they  muft  be 
copies  of  him  j   "  each  one  refembling  the  children  of 
a  king,"  Judges,  viii.    18.     If  the  head  be  heavenly, 
fo  muft  the  members :  they  cannot  walk  together,  ii 
not  thus  agreed.     2.  Becaufe  this  likenefs  to  Chrift  i: 
proper  to  the  elect  :  it   is  a  royal   privilege   entailet 
upon  them,  and  cannot  defcend  or  revert  to  any  out 
of  that  line.     That  this  Jikenefs  to  Chrift  is  reqsifite 
to  all  his  members,  and  alib  peculiar  to  elect  perfons, 
are  both  attefted  in  Rom.  viii.  29.    "  Whom  he  did 
foreknow,  he  alfo  did  pnrckftinate  to  be  conformed  to 
the  image  of  his  Son,  that  he  might  be  the  firft-born 
among  many  brethren  :"    which  implies,   that    the 
foreknown  (or  elect)  only  are  predeftinated  thereto  ; 
and  that,  were  it  not  for  predeftination,  the  firft-born 
fhould  have  but  a  thin  affembly  to  prefid-e  among  ; 
indeed,  nothing  but  blanks  for  his  great    adventure, 
and  long  expectation.     In  Ephef.  i.  3,  4,  5.  He  fur- 
ther  appropriates   thofe  fpiritual  bleflings,   by  which 
men  are  conformed  to  Chrift,  to  the  fame  perfons  ; 
"  Blefled  be  the  God   and  Father  of  our  Lord  Jefus 
Chrift,  who  hath  blefled  us  with  all  fpiritual  bk flings, 
in   heavenly   things   in  Chrift  :  according'  as  he  hath 
chofen  us  in  him  : — having  predeftinated   us   to  the 
adoption  of  children,"  &c.     By  thefe   two  Scriptures 
it  appears,  that  God's  children,  and  ChriiVs  brethren* 

are 


OF  REDEMPTION.  i$t 

are  the  fame  perfons  ;  and  that  they  were  fo  made  by 
Election.     Buc,  are  Chrift's  brethren  and  his  church 
the  lame  perfons  ?  take  your  folution  from   Hcb.  ii. 
12.     "I  will  declare  thy  name  unto   my  brethren  ; 
in  the  midft  of  the  church  will  I  fing  praife  unto  thee." 
3.  This    likenefs  to  Chrift  is  not  attainable  by  any, 
without  firft  being  in  him  as  their  Head  :  for  which 
caufe  the  elecl  were  cholen  in  him,  Ephef.  i.  4.     It  is 
out  of  Chrift's  fulnefs  that  all  grace  is  received  :  and, 
in  order  to  that  reception,  there  muft  be  union  :  the 
branch   cannot   bear  fruit   of  itfelf,  nor  indeed  be  a 
branch,  unleis  it  grow  out  of  the   vine.     For   which 
caufe   and  end,  the   defigned   members  of  his  body 
were  decretively  feparated  from  their  wild  olive  roct, 
and  put  into  Chrift  by  election  :  and  in  the  fulnefs  of- 
time  actually.     And  hereby  they  are  made  partakers 
of  the  fatnefs  of  that  heavenly  root  ;    that  is,  of  the 
Spirit  of  Chrift,  which  is  called  the  anointing,  i  John, 
ii.  27.     In  this  refpeft,  the  firft  and  (econd  Adams 
are  fet  forth  as  parallels,  touching  headfhip  to  their 
refpe&ive  bodies.     As  from  Adam,  their  natural  head, 
all  mankind  have  derived  their  natural  being  ;  fo  from 
Chrift,  their  fpiritual  Head,   do  all  the  elecl  feed  re- 
ceive their  fpiritual  being  and  nature  :  on  which  ac- 
count he  is  ftiled  "  the  Everlafting  Father,"  and  they 
"  his  children,"  Ifa.  ix.  6.  Heb.  ii.    13.     They  were 
all  in  Chrift  from  eternity  as  truly  (but  fpiritually)  as 
mankind  in  Adam  when   he  fell  ;  or   Levi  in  Abra- 
ham's loins  when  Melchiiedec  met  him.     Eve's  pro- 
duction (as  to  the  manner  of  it)  was  a  pattern  of  this : 
fhe  was  made  of  Adam's  fubftance  ;  but  fhe  came 
not  out  of  his  loins,  but  out  of  his  fide,  Gen.  ii.  21, 
23.  fo  is  the  new  creature  extracted  out  of  Chrift's  :, 
they  are  "  bone  of  his  bones,  and  flefh  of  his  flefh," 
fpiritually  underftood.     And  none  can    thus  proceed 
from  him,  but  fuch  as  were  in  him  decretively  before 
the  world  :  men  are  blefled  with  thcie  fpiritual  blef- 
fings,  as  being  in  Chrift,  and  not  ojherwife,  Eph.  i.  4. 


Tit.  iii.  5,  6. 


INFERENCES 


ip  A  PRACTICAL  DISCOURSE 

INFERENCES. 

Infer.  I.  Let  no  man  pretend  to  this  honorable  re- 
lation of  memberfhip  to  Chrift,  without  fomething  to 
fhew,  by  which  he  may  warrantably  avouch  it.  The 
currenteft  mark  will  be  your  conformity,  not  to  men, 
or  feif,  but  to  Chrift  Jefus  your  Head  :  it  is  that  muft 
denominate  you  chriftians  indeed.  At  the  latter  day 
Chrift  will  know  none  but  fuch  as  have  made  "  their 
robe's  white  in  the  blood  of  the  Lamb."  All  hang- 
by's  and  ivy-clafpers  will  then  be  fhook  off,  and  thofe 
only  retained  that  have  his  iubftance  in  them.  Many 
(hall  come,  and  plead  their  works,  what  they  have 
been,  and  what  they  have  done  -3  and  their  old  hypoc- 
rify  will  be  fo  immov.eable  and  impudent,  that  they 
will  even  expoftulate  the  matter  with  him  ;  "  Have 
we  not  prophefied  in  thy  name,  and  in  thy  name  caft 
out  devils,  and  done  many  wonderful  works  !"  Matt, 
vii.  22.  of  whom  our  Lord  \vill  profefs,  that  "he 
knows  them  not  ;"  no,  nor  he  "  never  knew  them." 
Ver.  2-3.  His  own  he  knows,  by  their  hkenefs  to 
him  :  he  knows,  and  cannot  but  know,  the  members 
of  his  body  ;  "  my  (beep  I  know,  but  who  are  ye  ?" 
will  he  then  (ay  to  all  that  are  but  profeffing  members 
of  him  ;  which  will  (indeed)  be  a  doleful  conclufion 
of  their  groundlefs  (though  fpecious)  confidence  : 
look  to  it  therefore  in  time. 

Ljfer.  II.    We  gather  hence  the  (afe  and  honourable 
eftate  of  the  church. 

Firft-,  Their  ftate  is  honourable.  If  the  woman's 
dignity  rife  in  proportion  with  that  of  her  Lord  ,  how 
highly  dignified  is  the  fpoufe  of  Chrift,  in  having  the 
Son  of  God  for  her  Head  !  that  feed  of  Abraham, 
which  the  fecond  perfon  took  on  him,  was  inftantly 
ennobled  with  a  glory  becoming  the  Son  of  God,  and 
the  Head  of  principalities  and  powers  ;  and  no  more 
reJ  merely  after  the  fkih  :  in  like  man- 
ner, 


OF  REDEMPTION.  153 

mer,  having  accepted  thofe  his  church  is  compofed  of, 
lie  communicates  to  them  of  his  own  condition  and 
nature  ;  "  the  glory  his  Father  had  given  him,  he 
gives  to  them,"  John,  xvii.  22.  and  notwithstanding 
their  former  and  natural  bafenefs,  he  reckons  them 
now  as  one  with  hirnlelf  ;  and  according  to  what  he 
\yill  make  them  at  laft.  A  tin&iire  thereof  he  gave 
them  here  in  regeneration  ;  which  alfo  he  carries  on 
from  glory  to  glory,  and  at  his  appearing  it  (hall  be 
perfected  :  they  "  mall  be  like  him"  indeed,  i  John, 
iii.  2.  To  fay  of  the  church's  Head,  that  he  is  the 
Son  of  GOD,  is  to  give  him  all  titks  of  (late  and  hon- 
our :  it  is  that  which  every  knee  muft  bow  unto. 
His  glory  is  fo  incomprehensibly  glorious,  that  we  ihall 
fooner  be  loft  in  fearching  into  it,  than  compafs  en- 
comiums worthy  of  fuch  a  fubjed  :  I  therefore  fay 
no  more  of  it  ;  nor  can  more  be  faid  (in  fo  many 
words)  to  illuftrate  the  church's  glory,  than  that  fhe  is 
the  fpoufe  of  CHRIST.  Hence  the  glory  of  oar  re- 
ligion, and  of  its  real  confeflbrs.  And,  let  it  be  not- 
ed, that  it  is  not  a  bare  titular  or  temporary  dignity 
they  are  vefted  with  ;but  that  which  is  real,  lolid, 
and  durable.  Princes  confer  titles  of  honour,  but 
cannot  infufe  diipofitions  worthy  thofe  titles,  nor  keep 
them  from  degenerating  :  CHRIST,  as  Head  of  the 
church,  does  both  :  he  derives  into  his  own,  his  own 
prince-like  virtues  ;  and  that  as  really  (and  intelligi- 
bly too),  to  thofe  that  partake  of  them,  i  John.  i.  J, 
2,  3.  as  the  vine  its  fap  into  jts  natural  branches. 
What  a  labyrinth  is  it,  both  of  honour  and  confolation, 
that  the  blood  royal  of  heaven  runs  in  their  veins, and 
will  never  run  out !  but,  true  as  it  is,  how  few  do  be- 
lieve it  ?  Two  ends,  therefore,  I  mention  it  for  : 

[i]  To  bear  up  your  fpirits  againft  the  world's 
frowns  and  calumnies,  which  the  ferious  thoughts  of 
your  relation  to  fuch  an  Head  may  well  conterba- 
lance  and  relieve  you  againft.  Princes  in  exile  (or, 
if  in  their  own  country,  unknown  and  mean  attend- 
ed), are  but  coarfely  ufed  :  and  wu  marvel  not  at  the 

matter, 


x$4  A  PRACTICAL  DISCOURSE 

matter,  which  yet  the  thoughts  of  their  high  birth, 
and  confidence  of  reftorement,  do  mightily  fupport 
them  under  :  much  more  fhould  the  fons  ot  God 
(whofe  defcent  is  not  reckoned  from  the  kings  of  the 
earth)  have  ftili  in  their  eye  their  divine  extract,  with 
that  circumferent  reward  that  is  coming,  and  bear  up 
their  heads  in  a  prince-like  manner  !  and  "  for  the 
joy  that  is  fet  before  them,  both  endure  the  crofs,  and 
defpife  the  fhame  ;"  until  they  come  to  be  exalted, 
not  only  above  thofe  nick-names  the  world  impofes 
on  them  ;  but  above  the  moft  honourable  names,  and 
mod  ferene  titles  that  are  found  under  heaven  !  then 
(hall  it  be  known  u  whofe  you  are ;"  your  luftre  (hall 
be  no  longer  hid  ;  thofe  that  defpife  you  now,  mall 
"  lick  the  duft  of  your  feet,"  Ifa.  xlix.  23.  Pialm 
Ixxii.  9.  and  then  fhall  be  accomplished  that  great 
word  of  your  Saviour  (and  that  as  furely  as  if  it  were 
done  already),  "  The  glory  which  thou  gaveft  me,  I 
have  given  them,"  John,  xvii.  22.  yea,  you  fhall  lit 
with  your  Lord  in  his  throne,  Rev.  iii.  <zi.  Befides 
(which  alfo  fhall  add  to  that  day's  folemnity,)  this 
thing  fhall  not  be  done  in  a  corner  ;  but  as  ye  have 
been  openly  reviled,  fo  fhall  ye  have  a  public  vindica- 
tion. "  The  great  trumpet  fhall  be  blown  in  the 
land,"  Ifa.  xxvii.  13.  the  archangel,  with  the  trump- 
et of  God,  (i  Theft,  iv.  16.)  fhall  come,  and  that 
with  fo  fhrill  a  note,  that  heaven  and  earth  fhall  ring 
again  ;  and  this  (hall  be  the  tenor  of  his  fong,  cc  A- 
rile,  mine,  for  thy  light  is  come,  and  the  glory  of  the 
Lord  is  rifen  upon  thee,"  Ifa.  Ix.  i.  20.  fand  fhall 
fet  no  more)  "  thus  fhall  it  be  done  to  Zion,  whom 
no  man  (now)  feeketh  after,"  Jer.  xxx.  17. 

[2.]  To  mind  you  that  your  honourable  ftate  ob- 
liges to  an  honourable  deportment,  both  towards  your 
Head,  yourlelves,  and  fellow- members. 

(i.)  As  touching  your  Head.  i.  Own  his  fu- 
premacy,  giving  him  pre-eminence  in  all  things  ; 
call  no  man  on  earth,  Matter  ;  that  is,  in  point  of 
faith  :  give  unto  Qefar  all  that  belongs  to  him  ;  only 

refpect 


OF  REDEMPTION.  i$f 

refpect   Chrifl  as  fupreme   lawgiver.     2.  Submit  to 
his  government  :  fleer  your  courfe  by  his  counfels, 
and   follow    his  conduct  :  go  after  him    wherever  he 
fliall  lead  you  :  let  all  your  fenfes  have    their   feat    in 
your  Head  :  let  every  thing  be   underftood    by  you 
according  to  his  lenfe  and  interpretation  of  it  ;   and  if 
there  needs  an  argument    to  back  the   exhortation, 
that  ordinance,  "  thy  defire    fliall  be  to  thy  hufband, 
and  he  fhall  rule  over  thee,"  Gen.  iii.  16.   is  as  true 
and  cogent  concerning  Chrift  and  the  church,  Epbef. 
v.  24.      3.  Expofe  yourfelf  for  him  :  ftand  between 
him    and    wrongs  :  preierve  his  honour   and   intereft 
with  theutmoft  hazard  of  yourfelf  :  let  life  and  death 
be   as  things  indifferent  to  you,  fo  "  thrift  may  be 
magnified   in   you,"  Phil.  i.  20.     4.  Look  to   your 
Head  tor  fupply  of  all  grace  >  from  his  fulnefs  it  is  to 
be  had,  and  no  where  elfe  :  hold  to  your  Head,  left 
notions  beguile  you  of  your  reward,    Col.  ii.  18,  19. 
Be  alfo    (ure   that  you  keep  to  your  place  and  duty, 
left  you  mifs  of  the  nou.rifliment  that  belongs  to  you, 
John,  xiv.  4,  5.  a  member  out  of  its  place,  is  (for  the 
time)  as  a  member  cut  off.     5.  Laflly^  Adorn  your 
Head,  by  your  daily  afpiring  to  a  nearer  refernblance 
of  him  :  (hew  forth  his  virtues  :  be  holy  as  he  was  : 
let  all  your  fruits  be  fuch  as  are  meet  for  fuch  a  root. 
God  the  Father  is  the  Head  of  Chrift,  and    he  bore 
the  exprefs  image  of  his  perfon,  (Heb.  i.  3.)  in  all  that 
he  did  :   He  could  do  nothing  but  what   he  (aw  the 
Father  do,"  John,  v.  19.     So  do  vou  by  your  Head 
Chrift  :    make   him    your   example  ;    and,  in    order 
thereto,    live  upon  him  as  your  immediate  root,  and 
give  him  the  honour  of    his  own   productions  ;  re- 
membering withal,  that   every  flip  of  yours  cafts  (oil 
upon  him. 

(2.)  There  is  a  refpec"l  due  to  yourfelves  :  (a  fu- 
perfluous  item,  one  would  think,  though  needful.) 
There  is  aptitude  enough  to  honour  our(elves,  but,  a? 
belonging  to  fuch  an  Plead,  is  too  much  unthoughi 
of.  Things  that  well  enough  befeem  the  common 

•    rank, 


i$6  A  PRACTICAL  DISCOURSE 

rank,  would  be  a  difgrace  to  perfons  of  honour  :  the 
king's  daughter  fhould  be  known  by  her  outward 
garb,  glorious  within,  and  cloathing  of  wrought  gold, 
decypher  the  fame  perfon,  and  may  not  be  feparated. 
Ye  have  an  "  high  calling,"  walk  worthy  of  it,  Phil, 
iii.  24.  Col.  i.  10.  and  (hew  your  thankfulnefs,  by  an 
humble  retribution :  honour  that  which  honours  you, 
by  comporting  with  its  end  :  make  not  yourfelf 
cheap  ;  ftoop  not  beneath  your  degree  :  make  Chrift 
alone  the  objecl:  of  your  love,  delight,  dependence  ; 
to  do  otherwife  is  to  debafe  yourfelf,  I(a.  Ivii.  9.  The 
church  is  the  glory  of  Chrift  ;  its  members,  therefore, 
mould  think  themfelves  too  good  and  too  great,  to  be 
fpent  on  the  *world  ;  and  the  world  too  mean  and 
empty,  to  afford  them  either  fatisfaction  or  adorn- 
ment. A  circumfpeft  walking,  fobernefs  of  mind, 
humility,  felf-denial,  with  a  meek  and  quiet  fpirit,  are 
jewels  of  price,  and  ornaments  indeed  :  by  thefe  the 
invited  guefts  mould  diftinguilh  themfelves  from  in- 
truders ;  and  real  chriftians  from  merely  nominal.  In 
chriftianity,  it  is  no  badge  of  pride  or  ill-hufbandry, 
to  wear  your  bed  every  day  ;  vve  fliould  not  be  feen 
without  it  ;  much  wearing  will  better  it,  and  it  can- 
not be  damaged  but  by  ly;n  J  by.  Your  bodies  too  are 
worthy  of  conflderation,  and  not  a  little  :  they  are  the 
figures  of  Chrift's  humanity,  and  temples  of  the  Holy 
Ghoft  ;  therefore  keep  them  unfpocted,  and  profane 
them  not,  either  by  falhioning  them  to.  the  world,  or 
fubjecling  them  to  fervile  ufes.  But  I  would  not 
caufe  any  to  err :  thele  (though  ornaments)  are  not 
your  righteoufnefs  :  when  ye  (land  before  God,  ye 
jnuft  put  over  all  the  righteoulhefs  of  our  Lord  and 
Mediator  :  (the  prieft's  holy  garments  were  to  be 
fpnnkled  with  blood,  Exod.  xxi.  21.)  This  was  that 
the  fpeechlefs  gueft  wanted,  and  was  therefore  caft 
-out  j  though  not  difcriminable  by  them  that  flood 
by  :  Abraham  was  juitiried  by  works  before  men  ; 
but  before  God,  it  was  the  righteoulnefs  of  Chrift 
•wherein  by  faith  he  fhroucbd  himfelf :  faith  juftifies, 

the 


OF -REDEMPTION.  157 

the  perfon,  and  works  juftify  his  faith,  both  to  him- 
fclf  and  other  men. 

(3.)  Then  carry  it  towards  brethren  as  members  of 
the  lame  body.     i.  Ulurp  not  upon  them,  as  if  more 
than  fellow-member  with  them  :  judge  not  the  ftrong ; 
defpife  not  the  weak  :  who  made  thee  a  judge  ?  There 
is  none  but  hath  need  of  forbearance  from  others; 
though,  for  the  mod  part,  they  that  need  it  mod,  are 
moft  backward  to  yield  it  :    but   this  take  for  a  rule, 
that  the  lets  you  fee  your  need,    the   more   need  yoti 
have  of  it.     2.   Intrude  not  in  another's  place  and  of- 
fice :    each  member  hath  its  own,  to  which  it  is  fit- 
ted :  this  it  beft  becomes,  and  here  it  is  moft  ufeful; 
elfewhere  it  would  be  both  ufelefs,  and  a  deformity  : 
(as  a  finger  tranfpofed,  and  out  of  its   own  joint.) 
3.  Shew  your  co-memberfhip,  by  your  love  and  ten- 
der regard  towards  others  :  have  companion  upon  the 
ignorant,  and  thofe   out  of  the  way,   Heb.  v.  2.  as 
your  head  towards  you.     If  one  be  weak  or  wounded, 
let  him  that   is  ftrong  and  whole  fupport  and  bind  it 
up  :  if  one  foot  ftumble,  let  the  other  flep  in   for   its 
help  :  "  Confider  thyfelf,  Jeft  thou  alfo  be  tempted,'* 
Gal.  vi.  i.     Members  of  the  fame  natural  body  need 
no  arguments  to.perfuade  to  this  duty  j  they  do  it  by 
inflind.  Our  want  of  compaflionatenefs  towards  others 
(though  it  fhall  not  dry  up,  yet)  may    much   reftrain 
(at  leaftinour  apprehenfions)  the  fprings  of  Chrift's 
pity  towards  ourielves.     4.  Laftly,  let  the  good  of  the 
whole  have  preference  before  a  particular  part  ;   and 
let  that  of  a  lower  ule  deny  itfelf  for   the  fafety  and 
afliftance  of  that  which  is  more  noble  :  this,  in  a  degree 
is  "  to  lay  down  our  life  for  "  the  brethren."  He  that 
in  thefe   things  ferveth  CHRIST,   is  acceptable  to 
GOD,  and  approved  of  men   and   a   good    evidence 
it  is  of  your  memberfhip  to  CHRIST. 

Secondly,  The  church  is  fafe.  The  Son  of  GOD 
being  their  Head  and  Saviour,  befpeaks  aloud  their 
fecurity.  They  are  indeed  comparTed  about  with 
difficulties,  dangers,  and  deaths  and  yet  they  live; 

yea, 


,  whence  alJreco          "'  their 
be  flopped.     1   ye  fDeaTeS/  Md   th"  avenue 


,  in.bruifing  Cfffi  J*"^  *»•    5°0  The 

h«J  ;  that  a"  his  d»v  Left  '  §0t.a  bruifc  «'n 
abort,ve,  or  turned  on  ifflSSS  ft  '^  fti"   Proved 
betray  CHRIST,  the  G  enSi  at/V"^  "P  Judas  to 
«nd  cruafy  him  ;  and  wha  tot  he  hJCWS  [°  Condem^ 
of  his  emp.re  ?   If  ye  fpeik  oH  Jc  r  J  'f'  but  lhe  ^ 
uat,on  hath  de/cendc/to  th°n      tl      '  -^  ''kc  ™f«' 
P%ih«  than  (heir  ft.JJ  m  °k  ,thls.  n°th-ng  makes 

c  the  ' 


ion. 


aw«   above 


.  .    ft  is          rn   '  - 

e«-  'he  church's  enenve      ave^H     '  Ituerefo'*,  whatev- 
churcli's  H-ad  •  w  '     ey  llave  ;t   from-   the 


he 


OF  REDEMPTION.  259 

he  ruleth  among  the  gods,  fits  at  the  helm  invifibly, 
fleers  the  mod  fecret  and  violent  counfels,  and  carries 
the  calling  voice.  Among  other  obfervables  it  is 
matter  of  wonderment,  i.  That  the  divine  preference 
hath  fo  interwoven  the  fecular  interefl  with  that  of  his 
church,  as  induceth  a  kind  of  neceffity  to  protedt  the 
church  for  the  world's  iupport.  2.  That  our  Lord  fre- 
quently compafieth  his  works  by  letting  his  enemies  do 
their  own,  Exod.  i.  n,  12.  And,  3.  That  in  all  their 
devices,  he  flill  countermines  them  ;  and  either  takes 
out  their  powder,  or  blows  them  up  with  their  own 
train  :  "  Then  the  king  of  Syria  warred  againft  If- 
rael,  and  took  countel  with  his  fervants,  faying,  In 
luch  and  fuch  a  place  mall  be  my  camp.  And  the 
man  of  God  fent  into  the  king  of  Ifrael,  faying,  Be- 
ware that  thou  pafs  not  fuch  a  place  j  for  thither  the 
Syrians  are  come  down,"  2  Kings,  vi.  8,  9.  "  The 
heathen  are  funk  down  in  the  pit  that  they  made  :  in 
the  net  which  they  hid  is  their  own  foot  taken.  The 
Lord  is  known  by  the  judgment  which  he  executeth  : 
the  wicked  is  fnared  in  the  woik  of  his  own  hands," 
Pial.  ix.  15,  1 6.  2  Chron.  xx.  22,  23. 

But  fuppofe  that  hell  be  broke  loofe,  and  legions  of 
locufts,  belched  out  of  the  bottomlefs  pit,  come  up 
againft  them,  armed  with  flrength,  winged  with  fury, 
ambuicaded  with  policy,  edged  with  enmity,  and 
herded  by  the  red  dragon  ;  and  by  thefe  is  befieged 
the  camp  of  the  faints  and  the  beloved  city,  and  the 
church  as  unable  to  reiift  as  a  woman  that  is  ready  to 
travail :  and  now  fay  (their  enemies),  what  will  become 
of  their  dreams  ?  Take  this  for  your  comfort  :  i. 
There  flill  hangs  a  cloud  between  the  two  camps,  and 
its  bright  iide  is  towards  the  church,  Exod.  xiv.  20. 
2.  The  enemies  camp  is  again  furrounded  by  the 
church's  fuccours,  and  kept  in  a  pound,  as  by  "  chari- 
ots and  horfemen  of  fire,"  2  Kings,  vi.  17.  And,  3. 
That  "  he  who  fits  in  the  heavens,  will  have  them  in 
derifion,"  Pfal.  ii.  4.  Jerufalem  will  prove  a  burden- 
ibme  (lone  to  all  that  trouble  t hemf elves  with  it :  and 

if 


:6o  A  PRACTICAL  DISCOURSE 

if  other  means  fail  (and  to  make  a  total  end),  "  fire 
comes  clown  from  God  out  of  heaven,  and  devours 
them,""  Rev.  xx.  9. 

But  there  is  yet  a  more  dreadful  fort  of  enemies  than 
thefe  ;  the  devil,  in  the  head  of  original  fin,  is  a  bead 
not  to  be  dealt  with.  The  church  itfelf  (reflecting 
on  ielf,  and  looking  no  higher)  may  cry  out  with  a- 
mazement,  "  Who  is  able  to  make  war  with  the 
bead  ?"  Indeed  the  whole  of  your  native  militia,  with 
all  the  troops  of  free-will  auxiliaries,  will  not  do  it  : 
they  are  but  mercenaries  ;  and  if  you  truft  them, 
they  will  run  againd  you  in  the  battle  :  or,  if  they 
Hand  to  it  (according  to  their  bed  ikill),  it  (hall  not 
avail  you  ;  they  are  with  this  bead  but  as  dubble  to 
his  bow  ;  yet  be  not  difcouraged,  only  renounce  them 
all,  and  depend  on  the  ttiple  league  above,  that  om- 
nipotent and  inviolable  confederation,  of  all  whole 
forces  your  Lord  is  commander  in  chief.  This  lion 
of  the  tribe  of  Judah  is  able  to  deal  with  that  beaft, 
and  to  tear  him  in  pieces  ;  yea,  he  hath  done  it  al- 
ready :  "  On  his  crofs  he  triumphed  over  them," 
Col.  ii,  15.  yea  (and  which  is  more),  he  followed 
the  rout  to  the  gates  of  hell  ;  there  he  fhut  them  in 
and  carries  the  key  on  his  fhoulder  :  they  cannot  wag 
but  by  licence  from  him,  nor  tarry  a  moment  beyond 
his  prefcript.  To  be  fhort,  the  only  dreadful  thing 
is  fin  ;  the  devil,  death,  and  hell,  are  but  fuborclinate 
attendants  (as  effects  on  their  caufes),  and  therefore 
that  taken  away,  the  red  are  undung  j  they  have  lod 
their  power  of  hurting  :  fo  that  the  church  dill  re- 
mains invincible  ;  ani  the  reafon  of  all  is,  "  It  is 
founded  upon  a  rock,"  Matth.  xvi.  18.  "  and  that 
rock  is  Chrid,"  i  Cor,  x.  4.  All  which  being  true, 
not  only  of  the  church  in  grofs,  but  of  members  in 
particular.  Therefore, 

Infer.  III.  Let  every  one  that  is  of  this  body,  be 
well  plealed  with  his  lot  ;  be  glad  and  rejoice  for  ever 
in  this  your  portion  :  this  is  the  exaltation,  the  broth- 
er oflow  degree  (hould  value  Inaifelf  by,  James,  i.  9- 

Be 


OF  REDEMPTION.  i6r 

Be  your  rank  and  condition  ever  fo  mean  in  the 
world,  care  not  for  it  ;  but  reft  contented  with  your 
place,  and  be  thankful  for  it  :  defir-e  not  (yourfelf) 
to  change  it,  but  ftrive  to  fill  it  up,  and  be  as  ufeful 
in  it  as  you  can.  Look  aifb  for  troubles,  and  think 
them  not  ftrange,  i  Pet.  iv.  12.  the  "  Captain  of 
your  falvation  was  made  perfect  through  furFering," 
Heb.  ii.  10.  "  and  the  fervant  may  not  look  to  fare 
better  than  his  Lord,"  Luke,  xxiii.  41. 

Infer.  IV.  If  Jcfus  Chrift  be  your  Head,  be  con- 
fident, (then)  of  all  Jove,  counfel,  care,  and  protec- 
tion from  him  ;  union  with  him  intitles  to  all  that  is 
his.  It  is  natural  to  the  head  to  love  and  to  cherifh 
the  body,  and  every  member  of  it  ;  to  contrive  and 
caft  about  for  its  welfare  and  fafety  :  "  As  a  man  che- 
rifheth  his  own  flefli,  fo  doth  Ghrift  his  church,"  Eph. 
v.  29.  What  though  thou  be,  in  thyfelf,  an  uncomely 
member  ?  He  will  put  the  more  comelinefs  upon 
thee,  i  Cor.  xii.  23.  he  will  clothe  thee,  and  feed 
thee,  and  phyfic  thee.  "  He  will  give  grace  and  glo- 
ry, and  no  good  thing  will  he  withhold  from  thee  1" 
Pfal.  Ixxxiv.  1 1.  For  he  being  the  firft-bom,  prince, 
and  head  of. the  family  ;  all  the  younger  brethren  are 
to  be  maintained  upon  his  inheritance. 

Infer.  V.  Reft  alfo  allured  of  fafe  conduct  to  the 
promifed  land.  Adverlarics  and  difficulties  you  will 
certainly  meet  with  ;  remaining  corruptions,  like  the 
mixed  multitude,  will  be  tumuituating  and  tempting 
within  ;  the  Amalekites,  and  people  of  his  wrath, 
will  ftand  in  your  way  without,  or  bz  falling  on  your 
rear,  to  cut  off  the  weak  and  feeble  ;  and  the  ferpent 
will  yet  be  nibbling  and  bruiting  your  heel  ;  but 
higher  than  that  he  toucheth  not  :  your  heart  and 
your  head  are  out  of  his  reach,  therefore  fafe  :  if  it 
come  to  the  word,  ye  can  but  die,  and  death  itfelf 
ili all  not  hurt  you  ;  nay,  you  conquer  in  dying  :  it 
fliall  but  mend  your  pace  heavenwards,  and  haften 
you  up  to  the  throne  of  God.  Therefore,  quit  you 
like  men,  and  as  men  of  neareft  relation,  by  blood 

L  and 


161  A  PRACTICAL  DISCOURSE 

an  1  fpirits,  to  the  man  Chrift  Jefus  :  for,  "  God 
fhall  bruife  Satan  under  your  feet  fhortly,"  Rom. 
xvi.  20.  Come  (will  your  Captain  fay  to  you,  come), 
"  let  your  feet  on  the  rieck  of  this  king  of  pride," 
Jofh.  x.  24.  and  do  by  him,  as  he  hath  done  by  oth- 
ers, and  would  have  done  aifo  by  you  ;  give  him  dou- 
ble according  to  his  works,  Rev.  xviii.  6.  This  is 
the  time  when  ye  mail  judge  angels,  i  Cor.  vi.  3. 
and  ail  under  the  conduct  of  this  your  Head  and  Cap- 
tain, who  will  now  "  prefent  you  faultlefs,  even  be- 
fore the  pretence  of  his  g'ory,  with  exceeding  joy," 
Jude,  verfe  24. 

II.    That  our  Lord  Jefus  Chrift  gave  his  life  a  ran- 
lorn  for  the  eleft. 

That  the  cleft  are  Chrift Y  peculiar  portion,  is 
fhewn  before  ;  and  what  engagements  were  upon 
him,  on  that  account,  for  their  redemption,  will  ap- 
pear afterwards.  By  "giving  himfell  a  ranfom,"  I 
underftand  the  whole  of  his  humiliation,  whatever  he 
did  or  fuffered  as  Mediator,  from  his  incarnation  to 
his  relurredion  ;  all  which  are  fummarily  exprefled, 
by  "  the  blood  of  his  crofs  :"  as  all  the  precious 
fruits  of  his  death,  are  by  "  forgivenefs  of  fins,  and 
reconciliation  with  God."  That  was  the  price  where- 
with he  bought  them  that  (houkl  be  laved  ;  and  this 
the  ialvation  he  bought  for  them,  and  them  for  it. 
For  albeit  that  Satan  (through  their  free-will-tailings 
in  Adam)  had  got  a  temporary  mortgage  upon  the 
elect  themfelvcs  ;  they  are  not  his  ;  the  fee-fimple, 
or  right  of  inheritance,  remains  in  Chrift  ;  and  there- 
fore, at  the  year  of  jubilee,  they  return  to  him  as  the 
right  heir  ;  though  not  without  both  conqueft,  and 
full  price  ;  which  two  together  make  redemption 
complete. 

My  fcope  here,  is  to  (hew,  that  "  the  body,  rr 
church  of  Chrift,  are  efpecially  concerned  and  intereft- 
ed  in  Redemption  :"  and,  in  order  thereto,  1  would 

confider 


OF  REDEMPTION.  163 

confrler  two  other  of  the  divine  works,  both  which 
refpect  -the  world  univerfaHy,  as  Redemption  doth, 
and  yet  have  a  fpeciality  in  them,  as  Redemption  aKo 
hath,  namely,  Creation  and  Providence. 

i.  Creation  :  one  God  was  the  Maker  of  all  ;  but 
all  were  not  made  for  the  fame  ufe  and  end  :  he  had 
a  peculiar  fcope  in  the  making  of  fome,  which  was 
not  common  to  the  whole  ;  yea,  the  whole  was  made 
for  the  fake  of  that  fome.  As  in  a  great  houfe  are 
many  vefTels  (all  of  one  matter's  providing,  and  all 
for  his  own  fervice)  ;  <£  fome  to  honour,  and  fome  to 
dishonour  :"  fo  in  the  world,  fome  God  raifed  up  to 
be  monuments  of  his  power  and  juftice,  Exod.  ix.  16. 
Jude,  4.  Rom.  ix.  21.  i  Pet.  li.  8.  called  therefore 
"  veilels  of  wrath,"  Rom.  ix.  22.  Others  are  "  vef- 
fels  of  mtrcy,"  whom  he  formed  for  himfelf,  Ifa.  xliii. 
7;  21.  and  are  therefore  laid  to  be  "  afore  prepared 
unto  glory,J>  Rorn.  ix,  23. 

2.  Providence  :  this  alfo  extends  to  all,  and 
to  each  individual  :  he  hath  power  over  all,  and  doth 
govern  them  in  their  rnoft  ungoverned  defigns  and 
actions  :  but  as  touching  his  church,  the  "  people  of 
h's  holineis,"  Ilk.  Ixiii.  ;8.  he  holds  a  peculiar  kind 
of  government  over  them,  and  ftcerage  of  their  con- 
cerns :  and  this  fo  far  exceeds  the  other,  that  (in 
comp.irifon)  it  is  faid,  (i  He  never  bore  rule  over 
them,"  ver.  19.  and  (which  is  flill  to  be  remarked) 
the  others  concerns  are  made  fubfervient  to  theirs  ; 
"  He  is  Head  over  all  to  the  church,"  Ephef.  i.  22. 
In  like  manner  Redemption  may  be  faid  to  be  gene- 
ra!, and  yet  to  have  a  (peciality  in  it  :  it  is  genera), 
i.  In  fefped  of  perfons.  2.  In  refpecl:  of  things. 
Both  which  are  .true  apart,  though  not  conjunclly  : 
it  pnrchafeth  fome  good  things  for  all  ;  and  all  good 
things  for  fome.  As  it  refpe&s  perfons,  it  obtains  a 
general  reprieve,  extenfive  to  all  the  fons  of  Adam  : 
the  fin  of  the  world  was  fo  far  expiated,  that  ven- 
geance was  not  prefently  executed  ;.  which  mud  have 
bs  en,  had  not  the  Son  of  God  interpofed  himfelf: 

his 


1 64  A  PRACTICAL  DISCOURSE 

his  being  flaui  from  the  foundation  of  the  wori-1,  was 
the  foundation  of  the  world's  {landing,  and  of  all  the 
good  things  which  the  world  in  general  are  bartakers 
of.  All  chat  order  and  ufefulneis  which  ytt  ibrvives 
amor)2  the  Creatures,  with  all  the  remains ot our  prim- 
itive feate,  was  preierved  (or  rath?r  reftored)  by  Re- 
demption :  Chrift  is  <c  that  light  which  lighteth  eve- 
ry one  that  cometh  into  the  world,"  John,  i.  9.  that 
is,  the  lipjit  and  bleffmgs  which  any  man  hatn,  he  has 
them  from  Chrift  as  a  Redeemer;  ^  by  him  all  things 
con  rift,"  Col.  i.  17.  Thus  far  Redemption  was  gen- 
eral as  to  perfons  ;  and  in  this  fenfe  Chrift  is  the  Sa- 
viour of  all  men.  But  let  us  not  omit,  that  all  this 
had  a  fpecial  relped  to  the  church  elect  :  for  them 
it  was  that  the  world  was  made  :  they  are  the  fub- 
ftan:e  ot  it,  lia.  vi.  13.  and  but  for  them  it  had  been 
diiTVived  into  a  lake  of  fire.  What  the  prophet  fpeaks 
of  Ifrael,  was  true  of  the  univerfe,  "  Except  the  Lord 
of  hods  had  left  us  a  remnant,  we  had  been  as  Sod- 
om," chap.  i.  9.  as  thole  days  of  tribulation  were 
fhortened  for  the  elect's  lake,  Matt.  xxiv.  ^^.  (not 
yet  in  being)  fo,  far  them  it  wa-,  that  when  fin  came 
in,  deft  ruction  was  warded  off. 

But  tempory  things,  though  ever  fo  great  and  good, 
were  of  too  low  an  alloy  to  be  the  purchafe  of  divine 
blood  ;  their  line  is  too  fhort  to  meafure  Redemption 
by  ;  and  their  bulk  too  narrow  to  fill  up  the  height 
and  depth  of  that  great  abyfs  :  there  muft,  by  that 
glorious  achievement,  .be  fome  nobler  obtainment, 
than  fhort-lived  bleffings  ;  and  an  higher  end  thin  to 
bring  men  into  a  mere  pofiibility  of  being  laved. 
The  life  of  the  Son  of  God  was  infinitely  too  precious 
to  be  given  for  perifhing  things  ;  nor  would  it  be  con- 
fiftent  with  divine  wifdom  to  venture  it  for  an  uncer- 
tainty. It  had  been  a  light  thing  for  Chrift,  and  not 
worthy  his  fufferings,  to  raile  up  the  ruins  made  by 
Adam  to  fuch  a  degree  of  reftorement,  as  would  only 
have  let  him  in  his  former  ftate,  and  that  upon  terms 
more  unlikely  to  fucceed  :  this  had  been  to  give  a 

greater 


OF  REDEMPTION.  165 


greater  value  for  things  of  lefTer  moment :  for  it  needs 
mull  be  a  happier  date,  to  be  made  upright,  without 
bias  to  evil,  than  to  be  moved  with  all  manner  of 
motives,  while  fettered  by  unbelief,  and  a  natural 
bent  to  revolt  further  :  for  notwithstanding  all  thofe 
motives  and  means,  not  the  majority 'only,  but  the 
univertality  of  mankind  might  have  perifhed  and  gone 
to  hell ;  which  would  iia  no  wife  have  ani wcred  God's 
end  in  making  the  world,  much  leis  in  redeeming  it. 
It  was  therefore  neceflary  Redemption  fliould  have  a 
farther  reach,  than  to  bring  men  into  a  mere  lalvable 
date,  and  that  could  not  be  leis  than  a  uare  of  cer- 
tain falvation.  And,  in  order  to  this,  Redemption, 
was  general  as  to  things,  even  all  that  pertaineth  to 
life  and  godlinefs  ;  eternal  life,  and  whatever  conduc- 
eth  thereto,  as  will  after  be  made  evident.  And  this 
is  that  Redemption  we  are  treating  of  ;  and  this  is 
the  fenfe  of  the  prefent  pofition,  namely,  that  Re- 
demption, thus  qualified,  is  peculiar  to  the  church  ; 
and  that  Election  is  the  pattern  by  which  Redemp- 
tion is  to  be  meafurcd  :  "  the  Son  can  do  nothing 
but  what  he  fees  the  Father  do,"  John,  v.  19. 

To  make  Redemption  larger  than  electing  love,  is 
to  overlay  the  foundation  ;  which  (all  men  know)  is 
a  very  momentous  error  in  building,  efpecially  of  fuch 
a  tower  whofe  top  mud  reach  'to  heaven.  It  there- 
fore behoves  us  to  fee,  that  we  feparate  not  what  God 
hath  conjoined,  either  by  dretching  or  draining  the 
bounds  he  hath  fet.  The  Jews  were  opinioned,  that 
the  promife  of  the  Median  belonged  only  to  them, 
exclufive  to  the  Gtntiles  :  others  lince,  would  ex- 
tend it  to  all  the  ions  of  men  univerfally,  and  alike  ; 
not  ronfidering  the  reafon  why  the  promife  was  made 
to  the  woman's  feed,  and  not  to  Adam's  :  but  the 
Median  hirnfelf,  who  bed  knew  the  line  of  the  prom- 
ife, and  end  of  his  mifiion,  exempted  none  ;  but  ex- 
tends it  to  u  all  nations  indifferently  ;"  yet  ib  as  that 
he  redrains  it  to  the  elect  among  them,  defcribing 
them  ftill  by  fuch  appellations  as  import  a  {elect  party  : 

they 


166  A  PRACTICAL  DISCOUPxSE 

they  are  called  "  his  feed,"  and  the  "  travel  of  his 
foul  ;"  with  refpect  to  whom  he  mould  "  make  his 
foul  an  offering  for  fin,"  I  fa.  liii.  10,  IT,  thefe  alfo 
he  terms  "  his  theep,"  and  himfelf  "  the  good  Shep- 
herd" (as  he  well  might),  tf  whofe  own  the  fheep 
are,  and  for  whom  he  laid  down  his  life,"  John,  x. 
15.  and  that  he  might  not  be  taken  to  intend  thofc 
only  of  the  Jewifh  nation,  he  prefently  adds,  "  And 
other  fheep  I  have,  which  are  not  of  this  fold  :  them 
alfo  mufti  bring,"  ver.  16.  The  evangelift,  ex- 
pounding the  high  prieft's  prophecy,  that  it  was  ex- 
pedient ont  man  mould  die  for  the  people/*  delivers 
it  thus  :  that <c  he  mould  not  die  for  that  nation  on- 
ly, but  alfo,  that  he  fliould  gather  together  in  one  the 
children  of  God  that  are  tattered  abroad,"  chap.  xi. 
52.  in  confequence  whereof,  they  are  faid  to  be 
"  made  nigh  by  the  blood  of  Chrifr,"  Eph.  ii.  13. 
though  before  afar  off:  and  that  "  he  reconciled  both 
(that  is,  Jews  and  Gentiles,  or  the  elect  fcattered 
amongft  both),  in  one  body  by  the  crofs,"  ver.  16. 
and  this  in  purfuance  of  that  bleifed  compact  made 
with  him,  for  refloring  the  preferved  of  Ifrael,  as  you 
find  it  recorded  in  I  fa.'  xlix.  6.  It  further  appears  by 
Ifa.  liii.  6,  that  they  were  <c  fhefp  whofe  iniquities 
were  laid  upon  Chrift  :"  and  again,  ver.  8.  *•  For 
the  tranlgreflion  of  my  people  was  he  firicken."  And 
here  let  me  note  (for  it  is  very  confiderable),  that  we 
read  not  of  any  party  of  men  termed  fheep,  the  people 
of  God,  and  his  children,  in  diftinct.ion  from  others, 
but  with  refpect  to  fome  peculiar  interefl  he  hath  in 
them  above  others  -,  and  what  that  intereft  may  be, 
excepting  election,  doth  not  appear  to  us  ;  for  thole 
other  fheep  were  not  yet  called,  and  therefore  not  yet 
believers,  and  fheep  on  that  account;  but  as  they 
were  of  God's  elect.  For,  though  all  men  were  loft, 
Chrift  was  "  fent  but  to  the  loll  fheep  of  the  houfe 
of  Ifrael  ;"  that  is,  thole  perfons  of  the  loft  and  pe- 
rifhing  world,  whom  God  hath  cholen  for  his  pecu- 
•iiirs,  as  he  did  the  houfe  of  llrael  from  among  the 

nations ; 


OF  REDEMPTION.  167 

natiens  ;  and  who,  in  that  refpect,  were  a  fpecial  type 
of  the  fpiritual  ele&ion.  And,  on  this  account,  the 
promifes  of  the  new  covenant  were  made  to  the 
church  under  fuch  names  and  t;tles  as  were  proper  to 
that  people,  as  diftinguifhed  from  other  nations. 

In  Ifa.  Ixii.  we  find  Holy  and  Redeemed  applied 
to  the  lame  perfons  :  whether  it  be  meant  of  elective 
holiness,  or  actual,  it  comes  to  one  :  for  both  of  them, 
together  with  redemption,  do  refer  to  the  fame  fub- 
ject :  for  as  actual  fanctification  is  the  next  fruit  and 
confcquent  of  Redemption,  fo  election  is  the  root  of 
them  both  ;  as  ye  have  it  in  i  Pet.  i.  2.  "  Elect 
unto  obedience  and  fprinkling  of  the  blood  of  Jefus 
Chrift,"  i  Pet.  i.  2.  To  be  holy,  is  to  be  facred,  fe- 
lected  and  fet  apart  for  holy  ufes,  by  appointment  of 
God  ;  and  they  were  actually  fanctified  by  the  fprink- 
ling of  blood,n  Heb.  ix.  19.  in  both  which  refpects, 
the  people  of  Ifrael,  the  tabernacle,  temple,  priefts, 
altars,  &c.  are  all  faid  to  be  holy. 

In  Luke,  i.  27.  God's  fending  of  Chrift  is  faid  to 
be,  "  in  performance  of  his  holy  covenant  ;"  which 
was  firft  proclaimed  in  paradife,  as  made  with  the  wo- 
man's feed,  Gen.  iii.  15.  and  afterwards  renewed  with 
Abraham,  Gen.  xii.  3.  and  is  therefore  termed,  "  The 
mercy  promifevi  to  Abraham,  and  to  his  fced  :"  and 
who  are  Abraham's  feed  ?  Not  the  world,  but  believ- 
ers ;  that  is,  the  elect  :  for  thefe  only  obtain  faith, 
Rom.  xi,  7.  and  Gal.  iii.  29.  faith  plainly,  "  If  ye 
be  drift's,  then  are  ye  Abraham's  feed."  We  al- 
fo  read,  that  it  was  a  peculiar  people  that  Chrifl: 
"  gave  himfelf  for,  and  purchafed/'  Tit.  ii.  14.  it 
denotes  fome  fpecial  propriety  he  hath  in  them  a- 
bove  others  ;  and  fo  a  fpecial  caufe  for  his  giving 
h-imfelf  for  them.  It  alib  teems  that  peculiar  and 
purchafed  are  fo  nearly  allied,  that  one  word  is  ufed 
to  fignify  both,  i  Pet.  ii.  9.  According  with 
this,  is  that  in  i  Pet.  i.  20.  where  Chrift  is  faid  to  be 
^c  verily  fore-ordained,  and  manifefted"  for  thofe  he 
writes  that  epiftle  to  :  that  they  were  perfons  elected, 

is 


*68  A  PRACTICAL  DISCOURSE 

is  evident  by  the  firft  and  fecond  verfes  ;  and  eled 
unto  the  "  fprinkling  of  his  blood  :"  and  as  they 
were  elecled  to  it,  lo  in  John,  xvii.  he  profeffes  to 
make  it  good  ;  "  for  their  fakes  (lays  Chrift)  I  fanc- 
tify  myfelf  ;"  and  twice  in  John  x.  that  "  he  laid 
down  his  life  for  the  fheep,"  John,  x.  n.  15.  which 
is  as  exclufive  of  others,  as  where  he  faith,  "My 
righteoufnefs  extends  unto  the  faints ;  and  he  that  be- 
lieveth  fhall  be  faved  :"  that  is,  iuch  and  none  elfe. 

It  further  appears  from  Ads,  xx.  28.  that  it  was 
<£  the  church  of  God  he  purchased  with  his  own 
blood."  Now,  the  church  and  the  world  are  plainly 
diftincl:,  as  a  garden  inclofed  is  from  the  common 
fields.  That  the  church  confiils  or  elec~l  perions,  is 
proved  before  :  and  that  it  was  the  church  he  died 
tor,  is  proved  by  this  fcripture  ;  as  alfo,  from  Eph.  v. 
where  hufbands  are  required  to  love  their  wives,  as 
"  Chrift  loved  the  church,  and  gave  himfelf  for  it," 
Eph.  v.  25.  which  fhews  that  as  the  hufband's  love 
to  his  wile  is  another  kind  oi  lov. ,  than  what  he  bears 
to  others  of  the  fame  lex  :  fo  is  Ch rift's  love  to  his 
church  ;  and  therefore  his  death,  which  was  the  fpecial 
effect  of  that  his  love,  is  peculiar  to  the  church  only. 
The  elders  about  the  throne  fing  a  new  (ong  to  the 
Lamb,  becaufe  "  he  redeemed  them  to  God  by  his 
blood,"  Rev.  v.  9.  among  other  reafons  tor  that  ftile 
of  elders,  this  may  be  one,  that  they  "  were  chofen 
from  the  days  pt  old ;  and  their  names  written  in  his 
book  of  life  from  the  foundation  of  the  world/'  chap, 
xvii.  8.  They  are  alfo  faid  to  be  "  redeemed  out  ot 
^very  kindred,  and  tongue,  and  people,  and  nation  ;" 
which  rationally  implies,  that  the  bulk  of  thofe  peo- 
ple and  nations  were  not  redeemed  with  them.  We 
alfo  read,  that  a  certain  number  are  faid  to  be  re- 
deemed "  from  the  earth,  and  from  among  men," 
chap.  xiv.  3,  4.  if  fome  from  among  otheis,  it  follows, 
of  courfe,  that  thofe  others  were  exempted.  (Here 
note,  by  the  way,  that  thefe  elders  were  now  in  heav- 
en, above  the  clouds  of  mifconception  and  prejudiced 

opinion  ; 


OF  REDEMPTION.  169 

opinion  ;  and  therefore  no  reafon  to  mifdoubt  their 
teftimony.)  And  further,  the.fe  redeemed  ones  are 
there  alfo  filled.  "  The  firft-fruits  unto  God,  and  to 
the  Lamb,"  Rev.  xiv.  4.  which  appellation  infmuates, 
that  they  were  feparated  from  the  reft,  as  the  firft 
fruits  under  the  law  were  by  God  himfelf,  Who  took 
them  for  his  own  portion,  Numb.  iii.  13.  and  viii.  16. 
They  are  likewife  (aid  to  have  the  "  Father's  name 
written  in  their  fore-heads,"  Rev.  xiv.  i.  (Election 
marked  them  out  for  Chiift)  and  to  be  "written  ;n 
the  Lamb's  book  of  life  ;"  and  that. as  a  lamb  (lain  ; 
who  on  that  account  fays  to  his  Father,  "  Thine  they 
were,  and  thou  gaveft  them  me,"  John,  xvil  6.  Whtre 
alfo  in  his  prayer  for  thofe  whole  (acrU  •>  now 

to  offer,  he  ftiles  them,  "  The  men  ivhich  the  Father 
had  given  him  out  of  the  world  ;  and  in  ver.  10. 
"  All  mine  are  thine,  and  thine  are  mine  :"  that  is, 
all  that  were  Chrift's  in  order  to  Redemption,  were 
firft  the  Father's  by  Election  ;  it  is  as  if  he  had  faid, 
All  that  I  undertake  for  are  thine  elect  -,  and  all 
thine  elect  I  undertake  for  :  he  therefore  reciprocates 
the  terms  of  relation,  turns  them  to  and  again,  to  (hew 
the  famenefs  of  the  perfons  concerned  in  both.  From 
all  which  it  feems  undeniably  evident,  that  as  a  cer- 
tain number  were  elected,  fo  a  certain  number,  and 
thofe  the  very  iarne  perfons,  were  redeemed. 

The  ground  and  truth  of  this  afTertion,  is  further  con- 
firmed by  fuch  arguments  as  thefe  : 

Arg.  I.  The  Levitical  facrafices  were  offered  for 
the  hpufe  of  Iff  ad,  exemptive  of  other  nations  :  and 
thefe  b?inga  tipe  of  the  fpirituat  election,  it  follows, 
that  this  facrafice  of  Chrift  typified  by  theirs  was  alfo 
peculiar  to  Jews  in  fpirit,  or  fpiritual  Jews  :  "  for  " 
he  only  is  reckoned  a  Jew,  that  is  fuch  inwardly  "  in 
the  fpirit,"  Rom.  ii.  29.  So  Aaron's  making  atone- 
ment for  his  houfhold,  and  bearing  the  names  of  the 
twelve  tribes  on  his  breaft-plate,  were  typical  of  cur 

great 


i7o  A  PRACTICAL  DISCOURSE 

great  High  Prieft's  bearing  the  names,  and  fuftaining 
the  perfons  of  thofe  for  whom  he  offered  himfeif  on 
the  crofs  :  of  all  thofe  legal  fhadows,  Chrift,  and  the 
church  of  the  firft-born,  are  the  body  and  fubftance. 

Arg.  II.  The  right  of  Redemtion  among  the  Jews 
(which  fhadowed  this)  was  founded  on  brotherhood  : 
hence  I  infer,  that  that  relation  (fpiritually  taken)  was 
both  the  groud  &  limit  of  Chrift's  office  as  a  Redeemer. 
The  apoftle's  difcourfe  in  Heb.  ii.  feems  to  point  at 
this  ;  where  he  lays  "they  were  brethren,  children, 
and  fons?  whom  Chrift  mould  deliver  from  bondage, 
make  reconciliation  for  their  fins,  and  bring  to  glory," 
But  how  came  they  to  be  God's  children,  and  bre- 
thren to  Chrift,  above  others  ?  It  was  by  predeftina- 
tion  ;  and  that  was  it  entitled  them  to  Redemption  -, 
as  is  evident  by  comparing  the  ^th  and  7th  verfes  of 
Eph.  i«  "  Having  predeftated  us  to  the  adoption  of 
children  by  Jems  Chrift :  in  whom  we  have  Redemp- 
tion through  his  blood."  And  it  is  worthy  your  no- 
tice, that  by  the  law  of  redemption,  a  ftranger  (one 
that  was  not  of  the  brotherhood)  might  not  be  re- 
deemed -,  but  one  that  was,  though  not  redeemed, 
mult  yet  go  free  in  thz  year  ot  jubilee,  Lev.  xxv.  46, 
48 .  with  xli.  54.  which  {"hews  the  peculiar  refpect  the 
Lord  has  for  his  peculiar  people. 

Arg.  III.  The  faving  benefits  of  Redemption  do, 
not  redound  to  any  but  cleft  perfons.  Whatever  in 
one  place  is  afcribed  to  Redemption,as  the  fpecial  fruit 
and  conlequent  thereof,  is  elfewhere  afcribed  to  elec- 
tion, and,  to  this  as  t'iie  nrft  and  original  root  :  and, 
that  Redemption  itfelf  is  the  fruit  of  eleding  love,  is 
evident  by  i  Pet.  i.  2.  (quoted  before)  "  Elect  unto 
obedience,  and  fprinkling  of  the  blood  of  Jcfus 
Chrift."  They  are  alfo  faid  to  be  "  bleffed  with  all 
fpiritual  blefiings  in  Chrift,  according  as  hehadcho- 
Jcn  them  in  him,"  Eph.  i.  3,  4.  and  if  all  fpiritual 
blciTmas  b\e  difpenfed  by  the  law  of  election,  then^all 
the  laving  benefits  of  Redemption  (which  are  the  fame 
with  thofe  of  election)  rnuft  be  difpenfed  by  the  fame. 

rule  i 


OF  REDEMPTION.  I?r 

rule  ;  and  fo,-to  the  fame  perfons  only,  We  alfo  find, 
that  Chrift's  adual  diftribution  of  the  gifts  he  re- 
ceived for  men,  is  guided  anfwerably  :  "  he  rmnifefts 
the,  Father's  name  to  the  men  le  had  given  him 
out  of  the  world."  John.  xvii.  6.  to  thefe  he  expounds 
that  in  private,  which  to  others  he  fpake  in  parables  : 
and  thus  he  did,  becaufe  to  "  them  it  was  given  to 
know  the  myfteries  of  the  kingdom  of  God  ;  but  to 
the  multitude  it  was  not  given,"  Matt.  xiii.  34.  36. 
and  eledion  was  that  which  gave  it  them  (as  it  fol- 
lows there),  "  for  "  fo  it  feemed  good  in  thy  fight." 
In  like  manner  the  apoftle,  in  Rom.  viii,  puts  Eledi- 
on and  Redemption  together,  as  pertaining  to  the  lame 
perfons,  and  juilification  (which  is  the  next  effect  of 
Redemption)  he  makes  alfo  an  unqueftionable  confe- 
quent  of  Election  ;  "  Who  mail  lay  any  thing  to  the 
charge  of  God's  elect  ?  It  is  God  that  juftifietn  : 
who"  (hall  condemn  ?  It  is  Chrift  that  died,"  (Rom. 
viii.  33,  34.)  The  queftion  being  put  concerning 
God's  elect,  and  the  anfwer  referring  to  thole  for 
whom  Chrift  died  -,  is  a  plain  implication,  that  Re- 
demption and  Juftifkatipn  are  commenfurate  with 
election  ;  that  either  of  them  concerneth  only  the  lame 
perfons;  and  that  neither  of  them  extends  to  any, 
but  whom  the  other  alfo  taketh  in.- 

Arg.  IV.  The  price  of  Redemption  was  of  that 
precious  and  matchlefs  value,  that  it  could  not  be 
parted  with,  but  with  refpect  to  the  certainty  of  the 
end  for  which  it  was  paid.  Now,  the  end  of  Re- 
demption was  the  ialvation  of  men  :  below  which 
there  could  not  be  an  end  worthy  the  death  of  Chrift  \ 
and  this  nothing  could  fecure  but  eledion.  The  e- 
lect  always  have  obtained,  and  (hall  ;  this  is  a  rule  af- 
firmed in  Rom.  xi.  7.  But  for  the  reft,  they  are 
blinded  j  that  is,  they  are  left  to  their  own  voluntary 
mifunderftanding  ;  and  being  fo  left,  not,  only  they 
do  not,  but  they  cannot  believe.  And  Chrift  know- 
ing from  the  beginning  who  they  were  that  believed 

j  but  would   certainly  reject   him,  to   what    end 

fiiould 


1 7s  A  PRACTICAL  DISCOURSE 

fhould  he  make  his  foul  an  offering  for  them  ?  Why 
for  the  world  of  the  ungodly,  whefe  fpirits  were  in 
prilon  fome  thoufand  of  years  before  ?  Whom  the 
Lord  intends  to  fave  alive,  he  appoints  an  "  atone- 
ment to  be  made  for  them,"  Numb.  xvi.  46,  47.  but 
but  for  thofe  he  intends  to  deftroy  (which  is  always 
donejuftly,)  he  will  not  accept  an  offering.  Judges, 
xiii.  23.  and  therefore  not  appoint  it  :  as  he  did  not 
(under  the  law)  for  thofe  crimes  which  men  were 
to  die  for. 

Arg.  V^  I  confine  Redemption  to  elect  perfons  be- 
caufe  interceffion,  which  is  of  equal  latitude  with  Re- 
demption, is  limited  to  them,  exclufive  to  others. 
The  priefls  under  the  law  were  to  pray  for  thofe  whofe 
facrifice  they  offered  ;  and  what  they  did,  was  a  pattern 
of  our  Saviour's  prieftly  office  ;  whom  likewife  we 
find  to  facrifice  and  pray  only  for  the  fame  perfons  ; 
he  is  an  advocate  for  thole  for  whofe  fin  he  is  a  propi- 
tiation, i  John,  ii.  i.  whofe  tranlgreffions  he  was  fmit- 
ten  for,  for  them  he  makes  interceffion,  Ifa.  liii.  8.  12, 
for  their  fakes  he  fhn&ified  himfelf,  and  for  them  it 
was  that  he  made  that  fbiemn  prayer  in  the  xviith  of 
John.  And  he  then  prayed  for  them,  as  being  jafl 
then  upon  offering  their  facrifice  :  he  alfo  fhuts  out 
the  world  exprefsly  from  having  any  interefl  in  it : 
ic  I  pray  not  for  the  world,  but  for  them  which  thou 
haft  given  me,"  John,  xvii.  9.  And  he  adds  the  rea- 
fon  (the  foundation  reafon)  why  he  would  pray  for 
thcfe,  "  for  they  are  thine  ;"  that  is,  they  were  the 
Father's  by  election  :  for  in  all  other  fefpedls,  "  the 
earth  is  the  Lord's,  and  the  fulnefs  thereof,"  Pfal. 
xxiv.  i. 

Arg.  VI.  Another  argument  for  peculiar  Redemp- 
tion, is  founded  on  the  merit. of  Chrift's  death,  to- 
gether with  its  efficacy.  He  was  not  cut  off  for  him- 
felf, Dan.  ix.  26.  but  thofe  he  'undertook  tor  :  and  it 
was  to  procure  them  a  right  to  thofe  glorious  privi- 
leges which  election  ordained  them  to.  Hence  I  ar- 
gue, i.  That  which  Chrill  laid  down  his  life  for,  that 

he 


OF  REDEMPTION.  173 

he  merited  ;  and,  2.  What  he  merited,  is  due  to  thofe 
for  whom  it  was  merited.  Now,  the  principal  thing 
intended  and  merited  by  his  death,  was  the  juftifica- 
tion  of  iinncrs  ;  and  "  that  God  might  be  juft  in 
juftifymg  of  them/'  Rom.  iii.  26.  and,  finally,  that 
they  might  have  "  eternal  life,"  John,  xviu  2.  If, 
therefore,  he  merited  this  for  all,  then  all  mull  be  jul- 
tified  and  faved,  Rom.  v.  8,  9,  10.  and  it  cannot  be 
juftly  denied  to  any  :  for  it  is  their  due,  by  virtue  of 
a  price  :  and  that  price  well  worthy  of  it  ;  which  al- 
fo  was  paid  to  that  very  end,  and  this  by  the  Creditor's 
own  appointment  ;  who  cannot  condemn  any  for 
whom  Chrift  died,  Rom.  viii.  34.  his  juftice  mall  not 
be  liable  to  fuch  a  reflection.  Whence  it  may  ra- 
tionally be  concluded,  that  if  all  men  are  not  juftified, 
j unification  doth  not  belong  to  all  ;  and,  confequent- 
ly,  that  Chriil  did  not  give  himlelt  for  all.  And,  as 
for  efficacy,  Adam's  tranfgreflion  was  efficacious  on 
the  will,  and  whole  man,  to  deprave  ;  why  not  then 
the  righteouthefs  of  Chad  to  retlore  ;  fince  the 
pre-eminence,  in  that  every  thing,  is  given  to  him  ? 
"  For  if  by  one  man's  offence  death  reigned  by  one ; 
much  more  they  which  receive  abundance  of  grace, 
and  of  the  gift  of  righteouinefs,  (hall  reign  in  life  by 
one  Jefus  Chrift,"  Rom.  v.  17. 

Arg.  VII. .The  doctrine  of  fpecial  and  peculiar 
Redemption  is  further  confirmed  by  thofe  perilous 
conlequents  which  attend  the  doctrine  of  general  Re- 
demption, as  it  is  commonly  held  forth  :  for,  i.  It 
feems  to  reflect  on  the  wifdom  of  God  ;  as  imputing 
to  him  fuch  a  contrivance  for  men's  falvation,  as  was 
altogether  fruftrable  ;  which  is  far  from  convincing 
the  world  that  Chrift  crucified  is  the  wifdom  of 
God.  2.  It  alfo  feems  to  tax  God  of  injuftice,  as 
not  difcharging  thofe  whole  tranfgreffions  are  anfwerecl 
for  by  their  Surety  ;  or  elie,  that  the  fufferings  of 
Chrifl  were  not  fufficient  to  make  a  difcharge  due  to 
them.  Or,  3.  It  infinuates  a  deficiency  of  power, 
or  want  of  good  will,  to  prcfecute  his  defign  to  per- 

iection. 


i;4  A  PRACTICAL  DISCOURSE 

fection:  4.  It  makes  men  boaflers  ;  fufpending  the 
virtue  and  fucceis  of  all  that  Chrift  hath  done  for 
them,  upon  ibmething  to  be  done  by  themfelves, 
which  he  is  not  the  doer  of  ;  and  confequently,  that 
men  are  principals  in  procuring  their  own  falvaiion  ; 
and  fo  Chrift  mall  have  but  his  thouftnds,  in  truth 
his  nothing,  while  freedom  of  will  frnll  have  its  ten 
thou  lands  to  cry  tip  the  praife  of  men  :  this  is  not 
fc  that  the  Lord  alone  fhould  be  exalted."  5.  It  would 
alfo  follow,  that  thofe  who  are  faved  and  gone  to 
heaven,  have  nothing  more  of  Chrift's  to  glory  in,  and 
praife  him  for,  than  thofe  who  are  perifhed  and  gone 
to  hell  :  for  according  to  the  principles  of  general 
Redemption',  he  did  and  doth  for  all  alike  ;  and  no 
more  for  on'e  than  for  another.  6.  It  makes  men 
prefumptuouSj  and  carnally  fecure  :  how  many  have 
ibothed  up  themfelves  in  their  impenitency  and  hard- 
nefs  of  heart,  and  fenced  themfelves  againft  the  word, 
upon  this  very-  fuppofition,  That  Chrift  died  for  all  ; 
and  why  then  fhould  not  they  look  to  be  faved  as  well 
as  any  other  ?  and  fo  they  lean  (pretendedly)  on  the 
Lord,  and  tnmfgrefs  ;  not  confidering,  that  thofe  for 
whom  Chrift  died,  he  purchafed  for  them  a  freedom 
from  fin,  and  not  a  liberty  of  finning ,  nor  impunity, 
but  upon  terms  of  faith  and  repentance.  And  that 
the  tempter  difturbs  them  not  in  their  reft  upon  fuch 
a  foundation,  may  be  one  reafon  why  men  (o  ftifHy 
adhered"  to  it;  and  that  thofe  of  the  genera!  principle 
are  fo  feldom  troubled  with  terrors  of  conlcience. 

Laflly,  There  was  yet  another  realon  of  Chrift's 
dying  peculiarly  for  the  ekcl ;  they  were  his  defign.ed 
fpoufe  ;  and  that  brought  upon  him'  peculiar  en- 
gagements to  die  for  them.  i.  As  being  his  fpoufe,  he 
was  chargeable  with  their  debts  :  they  being  made 
u;;der  a  Jaw,  and  he  affuming  them  into  a  fpoufai  re- 
lation, made  himlelf  one  with  them,  and  anfwerable 
for  them  :  it  was,  in  the  law's  account,  as  well  as  his 
own  intent,  a  making  himfclf  their  Surety,  Ifa.  iiii. 
8.  ii.  and,  confequently,  ia  cafe  of  forfeiture,  his' 

life 


OF  REDEMPTION.  17$ 

life  mud  go  for  theirs.  He  is  therefore  faid  to  be 
<c  made  under  the  law,"  Gal.  iv.  4,  5.  as  they  were, 
and  to  be  "  made  fin  for  them/'  2  Cor.  v.  21.  and 
being  fo,  "  it  behoved  him  to  fuffer,"  Luke,  xxiv. 
46.  and  it  could  not  be  avoided,  Ads,  xvii.  3.  For 
the  law  being  juft  and  holy,  its  violation  mud  be  an- 
fwered  for,  either  by  principals  or  furety  :  and  here 
it  was,  that  mercy  and  truth,  grace  and  juftice  met 
together  ;  making  that  due  temperament  which  an- 
fvvered  the  ends  of  both.  Grace  takes  hold  of  him 
as  a  Surety,  that  the  finner  might  go  free  ;  and  juftice, 
as  of  the  moft  refponfible  party  (for  none  elfe  could 
anfwer  the  law's  demands,]  and  being  apprehended, 
he  readily  yields  to  make  iacisfaftion,  and  lays  to  the 
law  (as  once  to  the  Jews,  when  he  was  on  the  point 
of  fuffering  for  his  fpoufe,)  "  If  ye  feek  me,  let  thefe 
go  their  way/'  John,  xviii.  8.  2.  Another  engage- 
ment was  the  love  he  bore  to  them  :  if  poffibly  he 
might  have  been  quit  cf  that  furetyfhip-engagement, 
this  of  his  love. would  have  held  him  to  it  :  he  could 
not  bear  to  fee  his  beloved  fad  chained,  like  flaves,  to 
the  devil's  gallies,  and  forced  to  ferve  again  ft  their 
natural  Lord  :  and  this  bondage  they  could  not  be 
freed  from,  but  by  conquering  him  whofe  bond-flaves 
they  were  ;  nor  could  that  be  done,  but  by  his  own 
death,  Heb.  ii.  14.  John,  xii.  31.  33.  And  this  his 
love  conflrained  him  to,  Eph.  v.  25.  Rev.  i.  5.  Gal. 
ii.  20.  "  for  love  (to  be  fure  his  Icve)  is  c<  ftronger 
than  death,"  Cant.  viii.  6.  and  accordingly  we  find  that 
thisis  dill  made  the  ground  and  motive  of  his  dying.  3. 
As  the  contract  could  not  be  diflblved  (for  he  hates 
putting  away),  nor  his  love  taken  off,  for  he  changed* 
not  ;  fo  neither,  as  the  cafe  ftood,  could  he  and  they 
cohabit  and  dwell  together.  Creatures  defiled  with 
iin,  were  not  meet  contorts  for  the  Lord  of  glory  :  nor 
could  they  be  brought  to  a  meetnefs,  but  by  bein:>  wafh- 
cd  in  his  blood  :  as  he  fays  to  Peter,  "  Ii  I  warn  thee 
<c  not,  thou  haf):  no  part  with  me,"  John  xiii.  8.  The 
church  mud  be  "  fanctified  and  cleanfed,  without 

fpot 


J76  A  PRACTICAL  DISCOURSE 

fpot  or  wrinkle,  or  any  fuch  thing,"  Ep,b.  v.  26.  be- 
fore they  are  fit  for  the  prefence  of  Chrift  in  glory  j 
and  this  could  not  be  effected,  but  by  his  giving  him- 
fcli  for  chem  :"  to  this,  therefore,  the  fpirits  of  juft 
men  made  perfect,  do  afcribe  their  being  in  heaven  : 
cc  And  they  fung  a  new  fong,  faying,  Thou  art  worthy 
to  take  the  book,  and  to  open  the  feals  thereof  : 
for  thou  waft  flain,  and  haft  redeemed  us  to  God  by 
thy  blood,  out  of  every  kindreds  and  tongue,  and 
people,  and  nation,"  Rev.  v.  9. 

Whether  they  might  poliibly  have  been  faved 
fome  ether  way,  is  to  me  a  needlefs  inquiry  :  but  it 
fee  PS  the  import  of  our  Saviour's  own  fpeech,  that 
if  iii  had  not  thus  done,  he  mull  have  been  in  heaven 
without  fui table  company  ;  where,  fpeaking  ofhimfelf 
he  fays,  "  Except  a  corn  of  wheat  fall  into  the  ground 
and  die,  it  a'oideth  alone,"  John,  xii.  24.  But  it  was 
not  good  that  the  man  fhould  be  alone  :  no,  not  the 
"  man  Chrift  Jefus :"  it  was  therefore  ordained,  that 
he  mould  have  a  lee<3  to  ferve  him  ;  a  church  to  pre- 
fide  over  ;  in  the  mid  ft  of  whom  he  fhould  (ing  praife 
to  his  Father,  Heb.  ii.  12.  who  are  alfo  called  his 
fellows,  Heb.  i.  9.  but  his  blood  mud  be  the  feed  of 
that  church,  Ifa.  liii.  10,  the  price  of  their  redemption, 
Rev.  v.  9.  the  laver  of  their  regeneration,  Eph.  v. 
26.  And  fo  dear,  is  the  church  to  Chrift,  that  he 
thinks  himielf  not  complete  without  them,  Eph.  i. 
23.  It  was  one  of  the  laft  re quefts  before  he  died,  that 
they  might  be  with  him,  John,  xvii.  24.  And  if  the 
body  muft  be  with  its  head,  the  holieft  ot  holies 
muft  be  their  maniion  :  but  fuch  is  that  place's 
holinefs,  as  not  to  admit  them,  without  a  perfect  pu- 
rity ;  nor  could  they,  if  not  fo  purified,  bear  the  holi- 
nefs of  the  place.  All  which  conikiered  together,  ihew 
fuch  a  reafon  ofChrift's  dying  for  the  elect,  as  was 
not  predicate  of  other  men. 

F,;r  the  reft,  of  the  world,  they  were  given  as  hand- 
maids to  his  fpoufe  :  by  virtue  of  which  donation, 
they  alfo  are  his  ;  "  He  is  head  over  all  to  the 
church,  "  Eph.  i.  22.  They  are  his,  but  not  as  his- 


OF  REDEMPTION. 


71 


fpoufe  ;  as  Sodom's  daughters  and  Samaria's  were  to 
Jcriifalem  ;  "  out  not  by  her  covenant,"  Ezek.  xvi.  . 
61.  His  relation  to  them  was  not  fuch  as  to  make 
him  refponfible  for  their  defaults,  or  to  oblige  him  for 
their  recovery  *.  howbcit,  the  price  wherewith  he  ran- 
iomed  his  fpoufe,  took  in  her  hand- maids  alfo  ;  as 
Abraham's  refcuing  his  brother  Lot,  brought  back 
the  Sodomites  with  him.  All  the  benefits  the  woild 
have  by  Redemption,  they  may  thank  the  church  for 
next  unto  Chrift  himfelf ;  for  they  have  it  upon  her 
account,  as  the  Sodomites  theirs  upon  Lot's.  And, 
to  (peak  freely,  the  fpoufe  of  Chrift  could  not  well 
have  been  without  her  hand-maids  ;  we  little  think 
what  fervice  the  world  does  for  the  church  ;  albeit, 
that  bccaufe  they  intend  not  fo,  they  are  not  rewarda- 
ble  for  it,  I  fa.  x,  5 — 12.  I  (hall  only  add  our  Savi- 
our's own  aflertion  in  that  xviith  of  John,  where: 
fpeaking  of  thole  his  Father  had  given  him,  that  he 
might  give  them  eternal  life,  he  laith  expreflly,  that  for 
"  their  lakes  he  fandified  himfelf,"  John.  xvii.  19. 
Which  was  to  fay,  in  effect,  that  had  it  not  been  for 
them,  he  had  not  ilirred  out  of  heaven  for  the  reft. 

I  fhould  now  come  to  the  Inferences  ;  but  finding- 
this  doctrine  as  much  oppofed  as  that  of  E'rdion  ; 
obferving  alfo  a  great  pronenefs  in  men  to  e'mbrace 
the  notion  of  general  and  conditional  Redemption 
which  proceeds,  partly,  from  nature's  inability  to  dif- 
cerri  a  reafon  why  one  fhould  be  redeemed,  nnd  not 
another  ;  partly ,  for  that  it  is  grateful  to  lapfed  crea- 
tures, to  fancy  themfelves  active  in  their  own  recovery 
partly  alfo,  from  an  aptncl:,  to  catch  at  any  thing  that 
hut  (eems  to  give  quiet  under  convictions,  I  hope  it 
ihall  not  be  time  loft  to  weigh  their,  exceptions  and 
our  reply  together ;  in  the  doing  of  which,  I  mall  not 
anfwer  every  text  that  is  made  to  ferve  in  that  caufe  ; 
the  fenle  they  give  of  fome,  being  evided,  may  ievve 
for  many. 

Obj.  In  Rom.  v.  18.  the  reftoration  by   Chrift   is 
Biade  as  large  and  extenfive  as  Adam's  fin, 

M  .  Anfiv, 


i78  A  PRACTICAL  DISCOURSE 

Anfw.  The  comparifon  there  dated  is  not  put  ex- 
tenfively,  as  relocating  the  objects  of  fin  and  grace  ; 
but  intenfively,  as  relpecling  the  different  efficacy  of 
the  feveral  means  by  which  thofe  contrary  effects 
wcTe  produced  :  the  apoftle,  therefore,  to  obviate 
fuch  objections,  reftrains  it  in  verfe  15,  "  But  not 
"  as  the  offence,  (b  alfo  is  the  free  gitt  :"  q.  d.  The 
free  gilt  of  righteoafnefs  and  life  doth  not  extend  to 
mankind  universally  and  efficacioufly,  as  fin  and 
death  did  ;  and  he  adds  a  reafos  to  it ;  For  if  "  through 
the  offence  of  one  many  be  dead,  much  more  the 
grace  of  God,  and  the  gift  by  grace,  hath  abounded 
unto  many,'*  Rofn,  v.  i^.  which  is  as  if  he  had  faid, 
if  the  free  gift  had  took  in  all,  as  the  offence  did,  then 
all  fhould  have  been  laved  ;  for  that  grace  hath  a- 
bounded  more  than  the  offence  :  which  fuper-abound- 
ing  of  grace,  mufl  be  meant  of  the  prevalent  efficacy 
of  grace  (fcr,  as  to  the  objects  of  it,  it  could  not  take 
in  more  than  ail)  ;  and  therefore,  thofe  towards  whom 
it  hath  fo  abounded,  fhall  furely  partake  of  the  bene- 
fits of  it.  And  further,  that  the  word  All  might  not 
be  taken  univerfally,  he  prefently  varies  the  term  of 
comprehension,  and  renders  that  all  by  many  :  "  As 
by  one  man's  difobedience  many  were  made  finners, 
fo  by  L'.e  obedience  of  one  fhall  marry  be  made 
righteous,"  Rom.  v.  19.  "  As  all  in  Adam  died,  fo 
all  in  Chrlft  thall  be  made  alive,"  i  Cor.  xv.  22, 

O'V-  Bui  Redemption  is  often  let  forth  in  terms 
importing  univerfality,  namely,  "  That  Chrift  gave 
him  felt'  a  ranfcrn  for  all  ;  that  he  takes  away  the  fin 
of  the  world  ;  and  is  the  propitiation  for  the  fins  of 
the  whole  world,"  i  Tim.  ii.  6.  John,  i.  29.  i  John 
ii.  2.  which  we  cannot  but  take  in  a  literal  fenfe. 

dnjw*  Both  ia'Ted  writ,  and  common  difcourfe,  do 
frequently  tpe^k  in  general  terms,  when  nothing  is  lefs 
intended  by  it  ih.ui  univerfality.  John,  iv.  29. 
-"  Co;ne,  fee  a  man  thnt  told  me  all  things  that  ever  [ 
ciid  !"  when  it  was  but  how  many  hufbands  (be  had  ha .1, 
and  tliat  hcrprsfent  man  was  not  one,  i  Cor.  x.  23. 

Paul 


OF  REDEMPTION.  179 

Paul  is  faid  to  pleaf*  all  men  in  all  things ;  when-as  (in 
fact)  lae  plealed  but  lew  in  any  thing,  and  in  all  things 
next  to  none.  Col.  i.  6.  the  gofpcl  is  faid,  "  to  be 
come  into  ail  the  world,  and  to  bring  forth  fruit  as 
it  did  in  them  ;  "  when  yet  it  was  but  a  corner  of  the^ 
world,  and  but  few,  very  few,  in  whom  it  brought 
forth  as  in  them  :  (examples  are  endlefs.)  It  is  there- 
fore to  be  noted,  that  where  thofe  general  (or  rather 
indefinite)  terms  are  uied  about  Redemption,  it  is 
moftly  to  (hew,  that  the  church  of  God  (which  Chrift 
was  to  gather  in)  was  not  confined  to  the, offspring  o£ 
any  particular  head  ;  nor  confifted  of  any  feparatelbrt. 
or  rank  of  perfons,  exclufive  pf  others  ;  but  fome  of 
every  kindred  and  nation  under  heaven,  dalles  and 
degrees  among  men  :  the  church  of- God  takes  in  of 
ail,  and  fo  doth  Redemption  ;  however  different  in 
other  refpecls,  they  are  "  ail  one  in  Chrift/'  Gal.  iii. 
28.  And  where  this  is  not  the  fccpe,  there  the  perfons 
concerned  are  defer! bed  by  a  narrower  lift  ;  as,  that 
he  gave  his  life  a  ranfom  for  many,  Matt.  xx.  28. 
an.i  xxvi.  28.  and  that  he  was  once  offered  to  bear 
the  fins  of  many,  Heb.  ix.  28.  that  he  laid  down  his 
life  for  the  fhecp,  John  x.  15.  that  they  are  redeemed 
"  from  the  earth,  and  from  among  meo,"  Rev.  xiv. 
3,  4.  tfc  and  out  of  every  kindred,-  tongue,  people, 
and  nation/'  chap.  v.  9.  That  in  Timothy,  4C  who 
gave  hirnfeif  a  ranlom  for  all,"  gives  the  objection  no 
Support  ;  for  all  in  the  6th  vertc,  mull  intend  the 
iame  as  all  in  the  ill  verfe,  which  the  text  iifeif  ex- 
pounds to  be  "  kings  and  men  in  authority."  As 
for  the  ivarld,  it  hath  many  and  various  acceptations 
in  feripture  :  it  is  not  always  meant  of  men  :  and  of 
men,  it  ieldom  intends  the  univerfality  ;  yea,  it  is 
(xhn  meant  of  a  very  few,  in  companion  of  the 
whole  :  it  would,  therefore,  be  tinanfvverable-raOincfs, 
Jo  limit  fo  indefinite  a  term  to  any  particular  con- 
(trucYion  ;  as,  in  part,  is  fccn  by  the  following  inlb.n- 
cvs  :  It  fometimes  intends  the  place  of  men's  habita-, 
tior*  here  on  earth,  Nah.  i.  5.  the  time  and  ftate  of 

things^ 


x8o  A  PRACTICAL  DISCOURSE 

things,  after  the  diffoiution  of  the  prefent  frame, 
Luke,  xx.  35.  the  extent  and  compafs  of  the  Roman 
empire,  chap.  ii.  J .  the  religion  and  manners  of  the 
world,  A6b  xvii.  6.  the  troubles  which  in  this  world  do 
attend  the  difciplesof  Chrift,  John,  xvi.  33.  the  iplen- 
dour,  wealth,  honour,  or  whatever  elfe  is  taking  with 
the  hearts  of  men,  Gal.  vi.  14.  to  fct  forth  the  great- 
nefs  of  fomething  that  cannot  be  well  expreiTed,  John 
xxi.  25.)  for  the  Gentiles,  in  diftinction  trom  the  Jews, 
Rom.  xi.  12.  for  the  numerous  increaie  of  fome  par- 
ticular party,  John,  xii.  19.  More  might  be  cited, 
but  thefe  may  fuffic2,  to  fhew  how  much  it  behoves 
us  to  coniider  well  the  fcope  and  context  of  the  Icrip- 
ture,  and  not  to  be  led  by  tire  vocal  (bund  of 
words. 

There  are  yet  two  other  interpretations,  which 
come  nearer  the  matter  in  hand  :  one  is  that  which 
takes  in  the  whole  party  of  wicked"  men  alone,  and 
by  themfelves  ;  as  where  it  is  laid,  "  That  faint:;  (hall 
judge  the  world,  i  Cor.  vi.  2.  it  muft  be  me^it  of 
the  world  of  ungodly,  for  the  feints  (hall  not  judge 
one  another  :  fo,  "  All  the  world  wondered  after  the 
bead,  and  worfhipped  the  dragon/'  Rev.  xiii.  3,  4. 
This  alfo  muft  intend  the  h-rd  of  idolaters,  exeirp- 
tive  of  thofe  who  followed  the  Lamb,  Rev.  xiv.  4. 
It  is  alfo  faid  that  the  "  whole  world  lieth  in  wicked- 
nefs,**  i  John,  v.  1 9.  here  ye  have  the  very  words, 
and  alike  connexed,  as  in  the  place  objected  ;  which 
therefore  may  as  well  be  iuppoled  of  the  fame  com- 
pr.ehenfion  ;  and  yet  it  may  not  be  underitood  of 
mankind :univerfaiJy,  but  luch  of  them  as  are  undi.r 
the  power  and  conduct  of  Satan,  which  the  faints  are 
not,  and  therefore  are  no  pirt  of  the.  world,  or  whole 
world  there  intended-,  The  other  interpretation  of 
the  word  kerns  couched  in  the  places  ol  jected,  vvherfc 
Chrift  is  (aid  to  "take  away  the  fi'^s  uf  t':c  world, 
and  to  be  a  propitiation  for  the  lias  of  'die  whole 
World  :"  lor,  why  may  not  the  woiid  bq  taken  in  a 

ricUd 


OF  REDEMPTION.  181 

reftricted  and  limited  fen fe  here,  as  in  the  places  fore- 
quoted  ?  If  by  world  is  fometimes  meant  the  world 
of  ungodly,  as  feparated  from  the  faints  ;  by  like 
reafon,  at  other  times,  it  may  be  meant  of  the  world 
of  faint?,  as  feparated  from  the  wicked,,  efpecially" 
when  nothing  in  the  fcope  or  context  contradicts  it. 
And  what  then  fhould  hinder,  but  that  world,  in  the 
places  objected,  may  be  fetly  intended  of  the  elecl, 
cxclufive  to  others  ;  as  the  world  that  lies  in  wicked- 
nefs,  is  of  thofe  others  exclufive  of  the  elecl  ?  To  be 
iure  there  can  be  no  peril  in  fo  understanding  it  ;  for 
we  know  that  Chrift  is  the  propitiation  for  their  fins  : 
but  to  affirm  it  of  the  bulk  of  mankind,  hath  many 
unruly  and  unworthy  confequences  attending  it,  fome 
of  which  are  fliewn  before.  But  what  world  was  it 
that  Chrift  would  not  pay  for  ?  It  could  not  be  that 
for  which  he  died,  for  the  prieft  was  bound  to  pray 
for  thofe  he  offered  for  ?  It  mud  then  be  another 
and  then  it  will  follow  that  there  are  two  :  i .  A  leffer, 
which  confifts  of  a  felect  party,  and  was  taken  out  of 
the  world  univerfal,  as  the  IfraelitiQi  nation  was  out 
of  the  the  Egyptian,  Deut.  iv.  34.  or  as  the  Chrift- 
an  church,  at  firft,  was  out  of  the  Jewi(h,  Ads,  ii. 
44 — 47.  Thefe  our  Saviour  ftiles  "  the  men  which 
his  Father  gave  him  out  of  the  world,"  John,  xvii.  6. 
For  thefe  it  was  that  he  fanclified  himfelf,  that  is,  fet 
himfelf  apart  to  fuffer  for  them,  and  for  thefe  he  pray- 
ed :  and  of  thefe  is  made  up  that  world  whofe  lin  he 
taketh  away,  and  for  whofe  fins  (even  of  the  whole  of 
them,)  he  is  the  propitiation.  Thefe  are  the  men 
that  fhall  bs  counted  worthy  of  the  world  to  come, 
Luke  xx.  35.  and  they  are  as  properly  termed  a  world, 
as  that  blefTed  ftate  and  place  of  glory  they  fhail  be 
taken  into  ;  or  as  the  dwellers  upon  earth  are  deno- 
minated a  world,  from  the  place  of  their  habitation, 
Rom.  xiii.  3,  4.  8.  2.  There  is  alfo  a  world  of  un- 
godly, from  among  whom  that  lofler  world  was  taken 
rated,  John,  xv.  19.  xvii,  6.  of  whom  it  is  hid, 
the  devil  is  their  god,"  2  Cor.  iv.  4.  and  that  "  their 

names 


18*  A  PRACTICAL  DISCOURSE 

names  are  not  in  the  Lamb's  book  of  life,"  Rev.  xiii. 
8.  but,  "  the  whole  ot  itlieth  in  wickednefs,"  i  John 
v.  19.  And  this  that  world  for  whom  Ciirift  profef- 
feclly  fays,  "  He  did  not  pray  ;"  iurely,  then,  "  Hy 
would  not  make  his  foul  an  offering  for  their  fins." 

But  becaufe  fo  great  a  ftrefs  is  laid    on   the  literal 
fenfe  of  the  word,  let  us  (can  a  little  further  this  world 
"whofe  fm  is  taken  away.     I  think  it  cannot  intend  the 
univerfality  of  mankind*  becaufe,  though  the    world 
in  general  be  concerned  in  Redemption,  thole  general 
concerns  are  too  light  to  balance  the    weight   of  the 
text ;  temporary  things  could  in  no  wife  anfwer  the  end 
and  worth  of  eternal  Redemption  ;    which/  being  the 
moil  tremendous  act  that  ever  the   fun    had  feen,  or 
fhall,  the  effects  thereof  muft  be  aniwerably  great  and 
glorious  ;  and,  confequently,  it  muft  peculiarly  refpect 
the  elect,  for  it  iuits  adequately  to  none  elfe.    To  make 
out  this,  let  us  inquire,  what  that  fin  of  the  world  is 
and  what  the  import  of  taking  it  away,  Pfal.  ciii.  12. 
For  the  firft  :  it  is  either  fome  one  grand  tranigreflion 
or  the  whole  body  of  fins  together  :  if  a  particular  (in, 
it  muft  be  unbelief  ;  for  that  was  the  firft,  and  parent 
to  all  the  reft  :  and  it  is  thus  marked   out,  the  or  that 
fin  of  the  world;  i.  Becaufe  it    was  the'  fin   of   the 
whole,  both  Jews  and  Gentiles.     2.  It  gave   entrance 
to  all  other  fins  ;  they  fprang  from  it    as  their   root. 
And,  3.  It  is  the  condemning  fin  ;  no  man  periiTieth 
but  for  unbelief;  where  the  gofpel  is  not,  they  perilh 
for  not  believing  in  God  ;  and  where  it  is,  for  not  be- 
lieving in  Chrift.     Or  if  it  be  meant  of  ail   iins  uni- 
verfally,  then  the  text  confiders  them  as  put  together, 
and  taken  away  at  once,  as  ii  but  one.     But  be  it  un- 
belief iingly  and  fpecially,  or  the  whole  body  of  fins 
conjunct,  it  comes  to  one  ;  for  unbelief  is  a  member 
of  that  body,  and  a  capital  one  ;  and  fo  that  be  taken 
away,  it  matters  not,  this  world  i*  iafe  :  the  reafon  is, 
that  Chrift,  in  faving   from  unbelief,  iaves  from   all  : 
for  as  faith  is  a  complex  of  erases,  fo   is  unbelief  of 
fins ;  take  away  this,  and  the   c;uh>M  i-  (hot,  all  other 

fin 


OF  REDEMPTION.  183 

fins  difappear  ;  there  is  an  end  of  them,  both  as  to 
guilt  and  prevak-ncy  ;  "  he  that  believes  (hall  be 
faved."  For  the  iecond,  touching  the  import  of  tak- 
ing away  ;  i.  The  putting  of  it  in  the  preient  tenfe, 
implies  a  conftant  and  continued  aft,  tlill  purfuing 
the  fame  end  ;  it  alfo  imports  a  perfect  aft  ;  not  a 
partial  taking  away,  or  fruflrable  endeavour ;  but 
complete  and  certain,  as  a  man  takes  away  any  thing 
until  it  be  all  gone.  2.  That  Chrift  alone,  and  by 
himfeJf,  performs  this  work.  3.  ThM  he  takes  away 
fin,  as  a  Lamb  flain  ;  not  for  himfelf  (for  he  was 
without  fpot),  but  for  thole  whole  furety  he  \ras. 
And,  4.  As  the  Lamb  of  God  j  a  lamb  ot  God's  own 
providing,  to  fave  the  lives  of  his  Ifaacs.  This  taking 
away  is  no  lefs  than  a  total  removing  of  fin,  a  letting 
it  at  the  utmoft  dittance,  and  placing  it  in  the  "  land 
©f  forgetfulnefs,"  Jer.  xxxi.  34.  And  further,  to  af- 
fure  us  of  its  utter  abolition,  this  taking  away  is  term- 
ed deftruftion,  the  crucifying  of  the  old  man  ;  flay- 
ing the  enmity,  and  deftroying  the  body  of  fin,  Eph. 
ii.  16.  Rom.  vi.  6,  this  was  that  work  of  the  devil, 
which  the  Son  of  God  came  to  deftroy  ;  and  deftroy 
it  he  hath,  by  "  nailing  it  to  his  crofs,"  Col.  ii.  14. 
The  blood  of  the  Lamb  hath  fo  overcome,  that  there 
needs  no  more  facrifice  for  fin  ;  nor  any  thing  exteri- 
or to  itfelf,  to  make  its  Redemption  eternal.  And 
to  have  fin  thus  taken  away,  cannot  be  laid  of  the 
world  unlverfally  ;  the  reafon  is  plain,  becaufe  fin  be- 
ing gone,  nothing  remains  to  charge  the  world  with. 
But  nothing  is  more  evident,  than  that  the  generality 
of  men  lie  plunged  in  fin,  and  are  bond-flaves  of  cor- 
ruption to  the  laft  :  it  mud  therefore  ,be  another 
world  (or  tribe)  to  whom  this  great  bleffing  muft  be 
affigncd,  and  of  whom  verified:  and  fi  nee  there  is 
but  one  more  (who  are  called  God's  eleft),  1  con- 
clude, that  they  are  the  men,  and  the  world  intended 
in  the  text  :  for  we  know  that  they  "  are  of  God  ; 
and  that  the  whole  world  bcfides  lies  in  wickedneis," 
i  John,  v.  IQ. 

Obj. 


i84  A  PRACTICAL  DISCOURSE 

Obj.  But  if  Tome  only  are  redeemed,  and  thofe  but 
few  in  comparifon  ;  then  all  ground  of  believing  is 
taken  away  from  the  moft  of  men. 

Anfw.  i .  That  Chrift  did  not  die  for  all,  hinders 
none  from  believing,  any  more  than  that  many  ot 
thofe  he  died  for  are  not  faved  :  or  that  becaufe  one 
only  can  win  the  prize,  hinders  others  from  running. 
Nay,  to  teach  (as  they  do)  that  Chrift  died  for  all, 
and  that  yet  the  generality  of  men  [hall  die  in  their 
fins,  and  perifli  for  ever  ;  is  a  greater  impediment  to 
believing,  than  that  he  died  only  for  fome  ;  and  that 
every  one  of  than  forne  (hall  certainly  be  faved,  2.  If 
we  judge  of  trees  by  their  fruit,  \\e  Hull  find,  that  the 
generality  of  men  (fuch  as  reckon  the  matters  of  reli- 
gion worth  fpeaking  of,)  hold  ftuT'for  the  general 
point ;  which  mews,  that  that  notion  has  no  great  in- 
fluence towards  the  working  of  faith  :  if  it  had,  the 
number  of  converts  would  not  be  fo  thin.  It  is  aifo 
found,  that  the  .generality  of  carnal  men,  and  fuch  as 
hate  to  be  reformed,  are  the  great  defpifers  of  peculiar 
Rjiemption,  as  well  as  of  Election.  3.  To  make 
faith  an  evidence  of  a  man's  intcreft  in  Redemption, 
puts  by  the  claim  of  unbelievers,  as  much  as  if  it  were 
a  condition.  4.  He  that  will  know  his  own  particu- 
lar Redemption  before  he  will  believe,  begins  at  the 
wrong  end  of  his  work  ;  and  is  very  unlikely  to  come 
that  way  to  the  knowledge  of  it.  The  firft  act  of 
faith  is  not,  that  Chrift  died  for  all,  or  for  you  in 
particular  :  the  one  is  not  true  ;  the  other  not  cer- 
tain to  you,  nor  can,  until  after  you  have  believed. 
He  that  would  live,  muft  fubmit  to  mercy,  with 
"  peradventure  he  will  lave  me  alive/'  5.  Any  man 
that  owns  himfelf  a  (inner,  hath  as  iair  a  ground  for 
his  faith,  as  any  in  the  world  that  hath  not  yet  be- 
lieved -,  yea,  as  any  believer  had  before  he  believed  ; 
nor  may  any  perfbn,  upon  any  account,  exclude  him- 
fell  from  Redemption  ;  unlefs,  by  his  obftinate  and 
reiolved  continuance  in  unbelief,  he  hath  marked  out 

himfelf 

There 


OF  REDEMPTION.  18$ 

There  are  reafons  enough,  and  of  greateft  weight, 
to  induce  men  to  believe,  without  laying  general  Re- 
demption for  the  ground  of  their  faith:  as,  (i.)  That 
"  faithful  faying  and  worthy  of  all  acceptation,  that 
Jefus  Chrilt  came  into  the  world  to  lave  finners," 
2  Tim.  i.  15.  and  fuch  are  you.  (2.)  That  he  gave 
his  life  a  ranfbm  for  many,  Matth.  xx.  28.  and  you 
niay  be  of  that  number,  as  well  as  any  other.  (3.) 
That  thofe  he  died  tor,  fhall  be  juftified  upon  their 
believing,  Rom.  v.  9.  and  (hall  have  faith  aifo,  upon 
their  feeking  for  it,  as  a  part  ot  his  purchase,  a,ud  giv- 
en on  his  behalf,  Phil.  i.  29.  (4.)  That. to  bei;.-'ve 
on  his  Son,  is  the  will  and  commandment  of  the  ever- 
lafting  God,  Rom.  xvi.  26.  i  John,  iii.  23.  whom 
we  ought  to  obey,  though  fo  it  were  that  iaivatioa 
were  not  concerned  in  it.  5.  Thofe  many  faithful 
promifes,  alluring  falvation  to  them  that  believe, 
John,  iii,  16.  36.  and  chap.  vi.  47.  Laflly,  The 
remedilefs  danger  of  unbelief,  Mark,  xvi.  1 6.  John, 
viii.  24.  And  if  iuch  considerations  as  thefe  will  not 
prevail  with  you  to  believe  ;  the  notions  of  general 
Redemption,  together  with  the  general  fuccefilcfihefs 
of  it,  will  never  do  it* 

Obj.  The  extending  of  Redemption  to  the  whole 
race  of  mankind,  lends  to  magnify  the  grace  of 
Chrift  ;  but  confining  it  to  a  remnant,  is  a  leiiening 
of  it. 

Anfuo.  It  no  more  difparages  the  grace  of  Chrilt,  to 
die  peculiarly  for  that  remnant,  dun  his  choofing  a 
(ingle  nation,  and  feweft  in  number  out  of  the  uni- 
verfe,  and  giving  them  laws  that  tended  to  life  ;  while 
he  fuffered  all  befides  to  run  wild,  in  the  broad  way, 
which  inevitably  leads  to  deftrudion.  And  as  for 
Redemption  made  general,  with  conditions  annexed ; 
it  is  lo  far  from  magnifying  the  grace  of  Chrift,  that 
it  plainly  contradids  it  :  for  it  he  knew  from  ihe  be- 
ginning who  they  were  that  believed  not,  nor  would 
ever  believe  ;  it  would  rather  have  argued  a  degree 
of  grace  and  favour,  not  to  die  for  them  -3  than  that 

their 


r86  A  PRACTICAL  DISCOURSE 

their  fin  and  condemnation  fhould  be  thereby  (o  great- 
ly aggravated  :  as  it  had  been  better  for  fome,  they 
had  never  known  the  way  of  righteoufnefs,  than  to 
depart  from  it,  2  Pet.  ii.  21. 

Obj.  This  leaves  the  moft  of  men  without  remedy. 

Anfvo.  The  fallen  angels  were  higher  than  we,  yet 
have  no  caufeto  complain,  that  no  Mediator  was  ap- 
pointed for  them  ;  and  if  any  be  left  remedilefs,  the 
fault  is  their  own  :  for,  if  freedom  of  will,  as  now  it 
is,  impowers  men  to  make  a  remedy  (foil,  by  accept- 
ance and  application),  much  more,  as  it  was,  it  might 
have  kept  them,  if  they  would,  from  needing  a  reme- 
dy. You  will  fay,  perhaps  (as  fome  do),  why  were 
men  left  to  this  freedom  of  will,  if  forefeen  thus  to 
life  it  ?  nay,  rather,  why  do  men,  afterfo  woeful  an 
experiment,  choofe  to  be  fo  left  ?  they  have  their 
option  ;  let  them  look  to  it. 

And  fo  1  leave  their  objections  :  for  I  heartily  wifh, 
both  for  the  truth's  lake,  and  for  peace,  to  fee  thefe 
contefts  buried,  rather  than  agitated,  left  they  eat 
out  the  life  of  religion.  (They  breathe  in  a  health- 
lefs  air,  who  make  them  their  element.)  And  I  ver- 
ily think,  that  if  the  controverted  texts  were  duly 
weighed  (that  is,  if  fpiritual  things  were  compared 
With  fpiritual,  and  fldhly  confultations  fet  afide),  the 
prefent  differences  would  quickly  be  compofed,  being 
moflly  fomented  by  a  loofe  and  luxuriant  way  of  phi- 
loiophizing  in  divinity  ;  and  by  holding  to  words  of 
an  indefinite  fignification,  more  than  to  the  fcope 
and  context. 

INFERENCES. 

Infer.  I.  Upon  what  hath  been  faid  of  the  work 
and  ends  of  Redemption,  I  would  turn  (a  while)  to 
thofe  of  the  general  point  ;  I  mean  not  fuch  as  are 
men  profeiling  godlmffs  (too  many  of  which  are  yet 
leavened  with  it),  but  thole  very  fordid  and  difingen- 
fpirits,  who  pretend  to  the  genera!,  ranfom  (cov- 
ering 


OF  REDEMPTION.  587 

erins;  themfelvcs  with  the  fhadow  of  it),  and  yet  ftudy 
nothing    lefs    than  to  anfwer  its  ends  :  who  dream  of 
Redemption    from    hell  ;  but  for  Redemption    rom 
fin,  it  comes   not    into    their   mind  :  they  contend, 
that  Chrift  died  for  all ;  and  yet  carry  it  as  if  he  died 
for   none  ;  at  lead,   not  for  them  :  for  they  have  no 
mark  or  tin&ure  of  fuch  a  Redemption  upon  them  ; 
but  remain  evidently  bond- (laves  of  corruption.    Can 
you  think   that   the   Son  of  God  died  for  you,  while 
yon  defpife  a  living  to  him,  hate  them  that  love  him, 
oppofe  whatever  is  dear  to  him,  and  perfecute  to  the 
death  (if  your  line  would  reach   it)   thofe    that   r.::ve 
any  fpecial    mark  of  Redemption  upon  them  ?     D;d 
he  make  his  foul  an  offering  for  fin,  to  procure  men  a 
lit'.rty  of  finning  ?  or,  was  Chrift  crucified,  that  the 
body   of  fin   might   rema«n   unmortified  ;    yea,  get 
ground,  and  be  the  more  rampant  upon  it  ?    Is  this 
your   kindncfs   to   your  friend,  to  be  fo   in  love  with 
his  enemies  (the  fpear  and  the  nails  that  pierced  him), 
that  you  will  fpend  and  be  (pent  for  the  iervice  of  your 
lufts  ?    He  died,  that   thofe  he  died  for  might  live  : 
live  to  whom  ?    Not  to  themfelvcs,  but  to  him  that 
died  for  them  :  and  did  you   really    believe   that   he 
died  for   you,  you  could  not  but  fo  judge  ;  his  love 
would  confuain  you.     Redeemed  ones  are  the  Lord's 
freemen  ;  and  you  are  free  to  nothing  but   the  devil 
and  (in.     Is  this  the    badge  of  your   freedom  ;  the 
cognizanre  by  which  the  luhjecls  of  Chrift  are  known 
from  rebels  ?    No  ;    it  is  the   rebels   brand,  and  you 
will  find  it  at  laft.     This  is  that  will   aggravate  your 
condemnation,  and  make  it  a  condemnation    to   pur- 
pole,   thus  to  deny  the  Lord  that  bought  you  :  you 
are  haters  of   God,  and  he  will  make  you  to  feel  it  : 
wrath  will  come  upon  you  to  the  utterrnoft.     If  God 
fpared  not  his  own  Son.  who  had  no  fin  (but  by  im- 
putation), how  fhall  hetpare   you,    that   are  nothing 
elfe  but  fin  ?    "  He  that  defpifed  Moies's  law,  died 
without  mercy  :  of  how  much  forer  punifhment  fhall 
he  be  thought  worthy,  who  hath  trodden  under  loot 

the 


iW.  A  PRACTICAL  DISCOURSE 

the  Son  of  God  ;  and  counted  -that  blood  (which  you 
pretend  to  believe  was  (bed  for  your  redemption)  an 
unholy  thing  r"  Heb.  x.  28,  29.  The  wrath  of  the 
Lamb  is. dreadful  ;  he  will  tear  you  in  pieces,  and 
none  iliall  deliver  you.  Bethink  yourfelf,  therefore, 
in  time  :  confider  how  you  (hall  bear  that  weight  of 
wrath  which  the  Son  of  God  funk  under  !  There  is 
yet  hope  concerning  this  thing  :  and  if  ye  have  any 
mind  to  efcape,  delay  it  not  :  "  If  ye  will  enquire, 
enquire  to  purpofe  ;  return,  and  come.*'  Ifa.  xxi.  12. 

Infer.  II.  'The  doctrine  of  peculiar  Redemption 
may  not  be  taken  to  difcourage  or  weaken  the  hopes 
of  any  in  their  coming  to  Chrift  for  falvation  -,  any 
more  than  that  "  many  iliall  feek,  and  fhall  not  be 
able  to  enter,"  Oiould  keep  men  from  driving  :.  but^ 
on  the  contrary,  which  allo  was  ChriiVs  intent  in  tell- 
ing us  fo,  it  mould  quicken  our  diligence  and  fpeed 
in  going  to  him,  left  the  door  fliould  be  fhut ;  which  is 
certainly  open  while  he  calls.  Suppofe  the  worft  :  fup- 
pofe,  I  lay,  that  your  intereft  in  Redemption  were  only 
as  it  is,  general,  that  is,  for  temporal  mercies,  even  that 
deferves  all  you  can  do,  and  more.  What  criminal 
is  it,  that  lying  at  his  prince's  mercy,  would  not  think 
himfelf  obliged  to  fpend  the  time  of  his  reprievement 
in  his  prince's  fervice  j  efpeciailv  confrdering,  that 
even  that  fervice  (ball  have  its  reward  ?  But  why 
will  you  (hut  out  yourfelf  ?  no  man  is  namely  ex- 
empted ;  and  for  any  to  exclude  himfelf,  is  to  fin 
againft  his  own  foul  ;  and  to  be  a  fecond  time  guilty 
of  deftroying  himfelf.  Put  it  upon  the  trial  :  you 
can  lofe  nothing  by  venturing  :  but  ail  without.  Who 
can  tell,  but  your  na-me-  may  be  written  on  the  High- 
Pi  bit's  breait-plate  ;  as  well  as  Reuben's  or  Judah's  ? 
belides,  you  have  no  way  to  prove  it,  but  by  going 
to  lee  ;  which  never  any,  in  good  earned  did,  but 
they  found  it  fo. 

Infer.  III.  From  what  hath  been  faid  of  Redemp- 
tion, as  peculiar  to  the  elcd,  with  the  plaufible  (hews 
brought  againft  itj  I  infer,  the  important  n?ceflity  of 

u  trying 


OF  REDEMPTION.  189 

cc  trying  the  fpirits,  and  the  doftrines   they   bring, 
whether  they  be  of  God."     A  plaufible  outfide,    and 
fair  (hew  in  the  flefh,  are  no  argument  of  truth  in  the 
bottom  :  takingnefs  with  nature,  fhould  render  things 
fufpicious  to  us,  rather  than  approved.    Our  beft  rule 
of  judgement  in  this  cafe,   is  that  of  our  Saviour, 
<c  The  tree  is  known  by  its  fruits."  And  if  by  this  we 
meafure  the  general  point,  it  will  be  found  wanting  in 
what  it  pretends  to,  and  not  a  little  improvable  :  for,  i. 
Inftead  of  magnifying  the  grace  of  Chrift,  and    merit 
of  his  fufferings,  it  does,  in  effect,  nullify  both  :  it  makes 
Redemption  general,   as   to  perfons,  but  not  as  to 
things  :  it  redeems  the  whole  of  mankind  from   part 
of  their  bondadge,  but  no   part  of   them   from   the 
whole  :  or  upon  fuch  a  condition  as  no  man  in  nature 
is  able  to  perform  :  which  is  .too  defective  to   be  the 
device  of  ibvereign  wifdom  and  grace.  •  That  cannot 
be  called  a  catholicon,  or  general  remedy,  that  fuffers 
itfelf  to  be  generally  worded  by  the  difeafe  :  nor  that  a 
perfect  Redemption,  which  leaves  ftill  under  bondage. 
I  doubt  not  at  all,  that  the  blood  of  the  Son  of  God  in 
cur  nature,  is  of  infinite  merit ;  but   withal,  that  it  is 
of  like  infinite  virtue  and   efficacy,  and  will  for.  ever 
operate  accordingly.     But,  if  the   fuccefs   and  (aving 
etfecls  thereof  mould   depend  upon   fomething  to  be 
done  by  men,   which  Redemption  itfelf  doth  not  in- 
veft  them  with  ;  then  will  men   come  in  for  a  fliare 
with  Chrift,  in  the  glory   of  their   falvation  :  yea,  in 
this  cafe,  any  addition  of  human   ability  annihilates 
the   grace  of  Chrift,  Gal.  v.  2.  whereas,  to  depend 
upon  Chrift  for  fanclification,  as  well  as  righteoufneis ; 
to  expecl  from  him  a  power  to  repent  and  believe,  as 
well  as  acceptance  upon  your  believing,  gives  him  his 
true  honor,  as  intitling  him  to  the  whole  of  your  fal- 
vation ;  which  is  indeed  his  proper  due,  and  due  to 
him   alone.     And   this   may  be  a  main  nafon,  why 
;  .en  proiefling   the  name  of   ChriiV,  are  fo  generally 
i  I  rangers  to  faith  and  holinefs  :  they  do  not-  leek  it  at 
hands  of  Chrift,  (John,  v.  icu)  as  a  part  of  his 

purchafe  ; 


130 


A  PRACTICAL  DISCOURSE 


purchafe  ;  but  rely  on  their  own  ability.  2.  Inftead 
of  laying  a  foundation  for  faith,  and  a  help  to  believ- 
ing :  the  general  doctrine  muzzles  the  foul  in  its  un- 
belief, upon  a  preemption  of  power  in  himfelf  to  be- 
lieve when  he  will.  We  little  think  how  much  pre- 
fumption  and  carnal  fecurity  derive  from  this  root  ; 
whereas  peculiar  Redemption,  in  the  vigour  and  lati- 
tude of  it  (namely,  as  procuring  for  us  a  right  to 
faith  and  holinefs,  with  the  Spirit  of  Chrifl  to  work 
them  effectually  in  us),  is  far  greater  encouragement 
to  apply  ourfelves  to  Chrift  for  them,  as  a  part  of  his 
purchaie,  Phil.  i.  29.  and  that  without  which  we 
cannot  partake  of  the  other  benefits  of  his  death. 
And  I  cannot  but  think,  that  any  man  in  his  right 
mind,  Luke,  viii.  35.  (upon  a  due  enquiry,  and 
thorough  coniidering  the  matter),  would  rather  de- 
pend upon  fuch  a  Redemption  as  redeems  from  all 
iniquity,  though  the  perfons  concerned  in  that  Re- 
demption be  but  few,  than  on  that  which  is  fuppofed 
to  redeem  all  universally,  upon  condition  of  faith  and 
repentance,  but  does  not  redeem  from  impenitency 
and  unbelief.  In  that  redemption  let  my  part  be, 
Inat  faves  from  fin,  that  flays  the  enmity,  that  recon- 
ciles to  God  effectually,  that  makes  an  end  of  iln,  and 
brings  in  everlafling  righteouihefs  ;  that  does  not  on- 
ly bring  into  a  falvable  (late  conditionally,  but  works 
alfo  and  maintains  thofe  conditions  and  qualifications 
that  have  falvation  at  the  end  of  them. 

Infer.  IV.  If  Chrifl  gave  him'ell-  a  ranfbm  for  the 
ele6t,  then  is  Redemption  alfo  of  grace,  and  free  as 
Eiedion  it  (elf ;  which  befpeaks  both  our  thankful 
remembrance,  and  all  fclf-denial.  There  is  a  great 
aptnefs  to  forget  our  original  ;  to  piv  tribute  where 
it  is  not  due,  and  to  withhold  it  ivhcrr  it  Is.  It  was 
needful  counlel  of  old,  and  no  lels  at  i  his  ekn  ;  "  Ye 
th.ir  follow  after  righteoufnefs,  look  to  the  rock 
whence  you  were  hewn,"  Ifa.  li.  i.  Your  Redeemer 
firft  brought  you  out  of  nothing  ;  and  when  you  had 
fold  yourillves  for  nought,  he  himielf  became  your 

ranibm, 


OF  REDEMPTION.  igt 

ranfom,  though  he   needed  you  not  :  fee,  therefore, 
that  ye  afcribe  all  to  his  love.     It  was  not  any  better- 
nefs  of  yours  that  gave  you  preference  in  Redemption, 
nor  was  it  your  ingenuous  compliance  that  made  Re- 
demption effectual  to  you  (thofe  are  flight  pretences) ; 
had  not  your  Redeemer   bought  you  from  yourfelf, 
releafed  you  from  your  imaginary  freedom,  and  faved 
you   from  unbelief,  you  had  never  known  what  this 
Redemption  had  meant,  nor  what  it  is  to  be  free  in- 
deed.    No,  it  was  purely  your  Redeemer's  love  :  he 
valued  you  as  being  his  Father's  gilt  ;  and  as  given 
to  be  one  with  himfelf ;  "  He  therefore  loved   you, 
and  gave  himfelf  for  you."     When  you  were  in  your 
blood,  and  no  eye  pitied  you  (no  not  your  own)  ; 
then  was  the  time  of  his  love  :  even  then  he  accepted 
the  motion  made  by  his  Father  and  yours,  and  figned 
the  contract.     He  knew  both  your  weight  and  your 
worth  ;  your  natural  unfitnefs  for  him,  and  averfenefs 
to  the  match  :  he   alfo  knew  what  it  muft  coft  hirri 
to  make  you  both  meet  and  willing  ;  and  that  it  was 
fo  ftupendous  a  work,  that  all    the    hofts   of  heaven 
would   have   broken  under.     He  further  knew,  that 
after  all  he   fliould  do  and  fuffer  for  you,  you  could 
not  advantage  him  in  the  leaft  ;  only  he  mould  have 
the  fuisfaction  to  have -made  you  happy  againft  your 
unrenewcd  will  ;  and  yet  he  declined  it  not  :  he  came' 
"  leaping  upon  the  mountains,  and  ikipping  over  the 
hills"  (of  death  and  difficulties),  as  longing  for,  and 
delighting  to  be  in    that  work  ;  he  was  ftraightened 
until  it  was  accomplifhed  ;  fuch  was  the  intenfenefs  of 
his  love  to  you  !    And  a  great  deal  ado  he  had  with 
your   wills,    before  you  were  brought  to  be  willing. 
And  for  all   this,  he  only  expects  you  will  carry  it 
worthy  of  fo  great  a  lover,  and  fuch  manner  of  love  : 
which  is,  in  effect,  but  to  accept  of,  and  to  continue 
in,  his  love,  and  be  willing  he  Ihould  fave  you  freely  ; 
an  1   own   this  love  of  his,  as  the  immediate  fountain 
whence  your  hapuinefs  is  derived. 

lifer.  V. 


19*  A  PRACTICAL  DISCOURSE 

Infer.  V.  Since  your  propriety  in  Redemption  is 
founded  in  electing  love,  "  give  all  diligence  to  make 
your  eledion  fure  :"  Ipare  not  for  pains  -,  its  fruit 
w>ll  be  worth  all  the  labour  and  coft  you  can  lay  but 
upon  it  ;  if  clear  in  this  point,  the  whole  body  will 
b*.  -all  of  light.  And  amongother  evidences  of  Elec- 
tion, review  the  marks  fpecified  before  under  that 
head.  Make  out  alfo  your  intereft  in  Redemption, 
by  walking  worthy  of  redeeming  love  ;  which  cannot 
be,  but  by  doing  and  being  fomething  more  than 
others  ;  tome  fingular  thing  muft  warrant  your  claim 
to  that  fingular  privilege  :  hold  forth,  therefore,  in 
your  life,  the  effects  of  your  union  with  Chrift  in  his 
death  :  let  the  fcqpe  of  Redemption  be  the  fcope  ot 
your  convention.  You  have  no  fuch  way,  if  1  may 
fo  (peak,  to  gratify  your  Redeemer,,  as  by  letting  him 
fee  the  travail  of  his  foul  :  a  thorough  newnefs  of 
life,  with  a  total  devoting  yourfelf  to  God,  will  illuf- 
trate  Redemption  not  a  little,  and  proclaim  convinc- 
ingly both  its  merit  and  efficacy.  It  will  alfo  be  a 
good  office  done  to  yourfelves,  as  an  evidence  of  youf 
Ipecial  concern  in  Redemption ;  and  much  more  vin- 
dicate your  ChrifHanity,  than  formal  profeffions,  or 
eager  contefts.  And  in  order  to  this,  1.  Determine 
to  u  know  nothing  but  Jefus  Chrift,  and  him  crucifi- 
ed :"  count  all  things  elfe  not  worth  your  knowing  ; 
for,  in  truth,  all  knowledge  elfe  will  come  to  nothing. 
Let  ail,  therefore,  be  "  lofs  and  dung,  for  the  excel- 
lency of  the  knowledge  of  Chrift  Jefus  our  Lord," 
Phil.  iii.  8.  And  fludy  the  doctrine  of  his  crofs  ; 
that  ye  may  not  (land  by  and  hear  him;  defamed,  and 
not  have  a  word  to  fay  for  him  :  fo  alfo  obferve  him, 
that  when  the  world  and  he  part,  you  may  know 
your  own  Mafter,  and  be  known  by  him.  2.  Let 
nothing  be  fo  dear  to  you,  as  not  to  part  with  it  for 
your  Redeemer  when  called  for  ;  and  rife  early  to  do 
it  :  take  up  your  crols,  and  inure  yourfelf  to  the 
bearing  of  it,  before  it  be  laid  On  :  the  Lord  parted 
with  his  delight  for  you  from  eternity  -,  there  is  noth- 
ing 


OF  REDEMPTION.  195 

ing  more  reafonable,  nothing  more  natural  to  an 'heart 
rightly  poftured,  than  to  love  and  live  to  him  who 
died  for  you  :  anil  whoever  hath  known  the  grace  of 
God,  and  the  love  of  Chrift  in  truth,  cannot  but  fo 
judge.  3.  Deal  with  lin  according  to  its  kind  ;  the 
c'rradful  nature-  whereof  nothing  difcovers,  nor  can, 
but  hell  itfeif,  and  thfe  fufferings  of  Chrift,  and  moftly 
theic  :  kt  it  die  no  other  death  but  that  of  the  crols, 
and  the  more  it  cries  out  to  be  fpared,  do  you  cry- 
out  the  more  urgently  that  it  may  be  crucified.  4. 
Let  not  Chrift  be  divided  :  his  offices  are  re  quifitely 
conjoined,  and  cannot  be  feparated  with  our  fecurity  j 
nay,  not  without  our  certain  ruin.  Know  him, 
therefore,  for  your  Prophet  arid  Lord,  as  well  as  your 
Redeemer  ;  and  for  your  wifdom  and  fanftificatiori, 
as  well  as  your  righteoufnefs  ;  (one  and  all.)  Take 
orders  from  him  as  your  Captain-general  ;  receive 
your  law  from  his  mouth  ;  whatever  he  bids  you  do, 
do  it  :  follow  him  wherever  he  goes,  and  carry  it  as 
becomes  his  attendants  :  the  armies  in  heaven  follow 
him  upon  white  hoifes,  and  arrayed  in  white  :  be 
not  your  own  director  in  any  thing,  nor  over-hafty  ; 
llir  not  up  your  beloved  until  he  pleafe,  but  await 
his  counicl  and  conduct,  as  preferring  his  knowledge 
of  times  and  leafons,  with  the  manner  and  method  of 
his  working  and  prefcribing,  before  your  own.  5. 
Let  nothing  divide  you  from  Chriit  :  let  nothing  but 
death,  yea,  let  not  death  itfelf  (eparate  between  you 
and  him.  Nothing,  you  fee,  could  fe.pafate  him 
from  you,  nay,  had  it  not  been  for  you,  and  fuch  as 
you  are,  he  had  not  died  ;  "  We  are  not  our  own, 
we  are  bought  with  a  price,"  i  Cor.  vi.  20.  which 
is  the  higheft  engagement  in  every  (late  and  duty, 
whether  living  or  dying,  to  be  the  Lord's,  Rom. 
xiv.  8. 

Infer.  VI.  ChrifVs  giving  himfelf  a  ranfom  for  you, 
warrants  your  larged  expectation,  of  good  things  from 
him  :  what  fins  too   great  to  be  pardoned  ?  or  iniq- 
uities  fo   ftubborn   as  not  to  be  iubdued  ?  Heb.  ix, 
N  14- 


J94  A  PRACTICAL  DISCOURSE 

14.  or  graces  fa  precious  as  not  to  be  obtained  ? 
The  Lord  delights  in  nothing  more  than  mercy  -, 
the  only  bar  was  Cm  ;  which  being  diilblved  by  the 
blood  of  Chrift,  grace  and  glory  run  freely.  The 
making  us  kings  and  priefts  unto  God,  yea,  "  one  in 
the  Father  and  hirnfdf,"  John,  xvii.  21.  being  the 
-thing  he  died  for,  no  inferior  good  thing  can  be  with- 
holden  from  us.  Faith  and  holinefs  arc  great  things 
indeed,  and  highly  to  be  valued  :  yet,  let  me  lay, 
that  even  thefe,  and  all  other  good  things  laid  togeth- 
er, will  be  but  a  very  little  heap,  to  that  grace  which 
put  us  into  Chrift  ;  the  honour  and  privilege  of 
union  with  him  ,  and  the  price  he  hath  paid  for  our 
ranfom  ;  "  Herein  is  love,  that  "God  fent  his  Son  to 
be  the  propitiation  for  our  fins  !"  i  John,  iv.  10. 
:The  purchaie  is  paid,  releafes  are  fealed,  and  he  in 
poileilion  ;  all  things  are  ready  :  it  is  now  but  his 
giving  forth  the  revenue  that  lies  by  him,  which  alfo 
he  delights  to  do. 

Other  notes  of  ufe  this  doctrine  affords,  which  I- 
can  but  touch,  as  Jonathan  the  honey  :  i.  It  mews 
the  high  efteern  that  God  has  for  hischofen  ;  whom 
he  "  went  himfelf  to  redeem,  and  purchaftd  with 
his  own  blood,"  2  Sam.  vii.  23.  Arts,  xx.  28.  2. 
That  by  this  ftandard  thofe  favourites  of  heaven 
mould  ,  value  themfeives  i  not  weighing  the  world's 
Contempt,  nor  clouding  thofc  marks  of  worth  Re- 
demption has  put  upon  them,  3.  It  mews  the  con- 
tagious nature  of  fin  ;  the  deadly  venom  whereof 
nothing  but  the  precious  blood  of  the  holy  One 
could  poffibly  antidote,  nor  withstand  the  torrent  of 
that  fiery  lake  :  as  alib  its  dreadfulneis,  in  that  the 
Son  of  God  died  in  the  conflict.  4.  It  argues  the 
greatneis  and  precioufnefs  of  the  foul  ;  the  Redemp- 
tion whereof  had  cealed  for  ever,  if  Chrift,  the  Son  of 
God,  had  not  made  his  own  foul  an  offering  for  it. 
5.  That  the  world  is  not  a  little  beholden  to  God's 
people  for  all  the  good  tilings  they  poffds  -,  for  they 
have  them  o;i  their  account,  and  ihould  therefore  af- 
ford 


OF  REDEMPTION.  195 

lord  them  better  quarter.  6.  That  God  will  not 
lightly  pafs  by  the  wrongs  done  to  his  people  :  Re- 
demption hath  made  them  kings,  Rev.  v.  10.  againfl 
whom  even  hard  fpeeches  are  criminal  :  how  feverely 
then  will  he  make  inqu'uition  for  blood  !  Pfal.  ix.  12. 
7.  It  argues  the  abfolutenefs  of  Election,  for  that  an 
infinite  price  was  irrevocably  decreed  and  paid  to 
confirm  its  title.  8.  It  alfo  evinceth  the  abfolute 
Ireeneis  and  independency  of  electing  love,  fince  crea- 
tures could  not  poffibly  deferve  or  bs  worthy  of  (o 
great  a  ran  Com.  9.  It  infers  the  exceeding  weighti- 
neis  oi"  that  glory,  which  required  fo  vafl  a  price,  and 
could  not  be  had  for  lefs.  Laflly,  It  further  yields  a 
chief  corner-ftone  for  the  faints  perfeverance  :  for, 
i.  They  are  not  now  at  their  own  difpoie  -3  Redemp- 
tion has  transferred  their  title  to  another,  who  loves 
them  better  than  to  leave  them  expofed  to  a  fecond 
lapfe,  from  which  there  is  no  recovering.  2.  Re- 
demption being  a  valuable  confederation,  and  fo  ac- 
cepted, even  the  righteoufnets  of  God  is  engaged  to 
fave  them  ;  and  mud  therefore  prevent,  remove,  or 
over-rule  whatever  would  hinder  that  falvation.  On 
all  which  accounts  (and  others)  Redemption  fhould 
be  much  the  fubject  of  our  difcourfe  and  contempla- 
tion :  it  was  the  firfl-born  promife  after  the  fall  ;  by 
the  repetitions  whereof,  and  further  explanations,  the 
Lord  hath  perfumed  the  breath  of  all  his  holy  proph- 
ets which  have  been  fince  the  world  began.  Our 
Lord  and  Saviour  himfeif  was  frequently  (peaking  of 
it  ;  which  thews  that  his  mind  was  much  upon  it, 
and  that  the  fame  mind  thouid  be  in  us.  It  is  a 
theme  that  glorified  faints  take  pkafure  to  dilate  up- 
on ;  witnefs  Mofes  and  Elias  on  the  holy  mount, 
Luke,  ix.  31.  and  John,  wrapped  into  heaven  on  the 
Lord's  day,  found  them  at  this:  fervice  before  the 
throne  of  God,  Rev.  i.  10.  ctvap..  v.  9.  12,  13.  where 
I  cannot  but  note  (by  the  way)  three  obfervables. 
i.  That  the  faints  in  heaven  were  celebrating  the 
work  of  creation,  and  that  of  Redemption,  both  in 

ono 


196  A  PRACTICAL  DISCOURSE 

one  day  ;  and  it  was   the  Lord's  day  :  a  good  argu- 
ment for  our    Lord's  day  Sabbath  ?      2,  That  they 
afcribe  the  lame  glory  and  honor  unto  the  Lamb  that 
was   ilain,    as  to    him   that   fits  on    the    throne  ;  an 
evident  proof  of  ChrifVs   divinity  !     And,  3.  That 
the    ground    of  their    triumph    and   exultation  was 
not   the   general   point   (no  fpeech  of  that  in  heav- 
en), but  peculiar  Redemption  :  a  good  confirmation 
oi  the  prefent  truth.     And   further,   our    Lord  and 
Saviour  ftili  bears  about  him  the  marks  of  his  cruci- 
fixion ;  he  appears  "  as  a  lamb  that  had  been  flain," 
Rev.  v.  6.   and  he  glories  in  it.     u  I  am  he  that  was 
dead,"  Rev.  ii.    8.   and  i.  18.  and   with  thefe  marks 
he   will   appear  when  he  cometh  to  judge  the  world, 
Zech.  xii.  10.     Till  when,  the   Lord's    day,  and    its 
moll    folemn  ordinance,  are  for  an  unchangeable  re- 
membrance of  him,  i  Cor.  xi.  26.     Whatever  there- 
fore befalls  us,  fbould  mind  us  of  t^is  glorious  tranf- 
aclion  :  it  k  be  evil,    that    Redemption  hath    laved 
from   the  evil  of  it  ;  if  good,  Redemption  hath  pur- 
chafed   it  for  us  ;  whether  good  or  bad  in  itfelf>  Re- 
demption  will   fanclify  it  to  us.     But  when  ye  think 
of  heaven,  and  the  heaven  of  heavens,  as  your  portion, 
with  all  that  heavenly  viaticum  (angels  food,  and  bet- 
ter)   that  attends  you  at   every  (rage,  "  until  ye  ap- 
pear before  God  in  Zion,"   Pial.  Ixxxiv.  7.  efpecially, 
when  ye  are  admiring,  for  what  it  is  ye  cannot  think, 
I  fay,   when  ye  are  admiring  that  tranil-endent  glory 
which  fhall  arife  from    that  ineffable  onenefs,  to   be 
then  completed  between    the  Father  and  Chrift,  and 
his  faints  ;  fay  with  that  heaven- born  Pfalmift,  "  What 
fhall  I  render  unto   the   Lord    for  all  his  benefits  ?" 
And   anfwer   yourfelf  with  him  ;  I  will   <;  take   (not 
this  or  that    fingie- benefit,  but)  the  cup  of  faivation 
(glorious  Redemption,    which    th.it    cup  iignifieth), 
and  call  on  the  name  of  the  Lord."     All   the  divine 
attributes  centre  in  Redemption,  as  light  and  heat  in 
the  fun,  and  are  thence  iavingly  reflected  upon  men 
redeemed  :  and  this  is  the    moit  compendius  way  of 
beholding   the   glory  of  God,  and  of  celebrating  our 

dear- 


OF  REDEMPTION.  197 

dear-bought  happinefs.  Something,  perhaps,  like 
this  may  that  "  fruit  of  the  vine'*  be,  though  unfpeak- 
ably  beyond  it,  which  Chrift  and  his  difciples  "  (hall 
drink  new  in  his  Father's  kingdom,"  Matt.  xxvi.  29. 
"  vvh^n  he  that  fowed,  and  we  that  reap  fhall  rejoice 
together,"  John,  iv.  36.  Therefore,  "  unto  him  that 
loved  us,  and  wafhcd  us  from  our  fins  in  his  own 
blood,  be  glory  and  dominion  for  ever.  Amen," 
Rev.  i.  5,  6. 

III.  That  the  purpofe  or  intent  of  drift's  death 
cannot  be  fruftrate  ;  that  is,  thofe  for  whom 
Chrift  died  fhall  certainly  obtain  all  the  benefits 
accruing  by  his  death. 

All  the  counfels  of  God  from  eternity  ;  all  his  pro- 
mifes  and  declarations  holding  forth  thole  counfels  ; 
and  all  his  difpenfations  in  order  to  their  accomplim- 
ment  -,  have  a  fpecial  relation  to  Chrift  as  dying  for 
his  people,  and  their  actual  falvation  thereby,  as  the 
end  thereof.  Now  the  end  of  a  thing,  is  that  for 
which  the  thing  itfelf  is  ;  and  but  for  which,  it  had 
not  been  ;  it  i&  that  the  chief  agent  principally  purr 
pofeth,  and  aims  at ;  and  if  he  be  wife,  he  will  cer- 
tainly ufe  and  appoint  fuch  means,  and  order  them  in 
fuch  manner,  that  the  thing  defigned  mall  not  mif- 
carry.  Men  indeed  may  mifs  of  their  end  ;  they 
aim  at  this,  and  that  is  produced,  as  in  building  the 
tower  of  B:\bel  :  but  this  is  ftill  from  fome  imper- 
fection in  themfelves  ;  either  the  thing  itfelf  is  not 
feafible,  or  the  way  to  it  imprudently  contrived,  or  the 
means  unduly  applied  ;  their  minds  alter,  or  they  are 
made  to  defift  by  a  power  above  them,  &c.  But  with 
the  only  wife  and  Almighty  God  it  is  not  io  ;  none 
ot  thofe  things  which  impede  the  defigns  of  men  can 
happen  to  his  ;  there  can  be  no  other  event  of  them, 
but  what  he  fetly  intended  ;  the  lead  of  his  purpofe^ 
fhall  not  fuffer  difappointment,  much  lefs  that  great 
defign  of  men's  faivation  by  the  death  of  his  Son, 

That 


198  A  PRACTICAL   DISCOURSE 

That  the  thing  itfelf  is  feafible,  is  attefted  by  that  in- 
numerable company  already  in  heaven  on  his  account. 
It  was  To  wifely  contrived,  that  all  interefts  concerned 
are  fecured  and  fatisfied  :  God  is  juft  in  juftifying  , 
the  finner  fayed,  while  yengeance  is  taken  on  his  fin  ; 
and  Chrift  well  pleafed  with  a  leed  to  ferve  him. 
The  way  of  obtainment  is  fuch  as  will  certainly  com- 
pafs  the  end  ;  the  divine  power  is  engaged  in  it  ; 
which  reds  not  in  the  leaft  on  the  concourfe  or  com- 
pliance of  any  mutable  agent,  or  fruftrable  inftrument. 
His  heart  cannot  be  taken  off  from  it ;  it  is  that  his 
bleffed  thoughts  have  run  upon  from  eternity  ;  and 
thole  thoughts  of  his  ftand  fa  ft  to  all  generations. 
And  lajlly^  no  higher  power  can  fuperfede  his  decree ; 
he  is  fovereign  Lord  and  controlleth  all. 

To  confirm  the  point,  take  the  following  argu- 
ments. 

Arg.  I.  Is  from  Redemption  itfelf;  wherein, 
i.  The  greatnefs  of  the  price  ;  2.  The  kind  or  man- 
ner of  payment ;  and,  3.  The  fcriptural  import  of  the 
word,  are  not  a  little  confiderable. 

i.  For  the  price  ;  it  was  the  life  of  the  Son  of  God 
\vhofe  perfonal  dignity  was  fuch  as  put  a  tranicenden- 
cy  of  merit  upon  his  death  ;  which  therefore  could  not 
be  parted  with  for  a  doubtful  or  uncertain  purchafe  ; 
nor  could  any  obtainment,  inferior  to  falvation,  com- 
penfate  the  price.  In  this  lies  the  ftrefs  of  the  apof- 
tle's  argument ;  who,  to  fet  forth  the  happy  ftate  of 
Grid's  eled,  and  to  prove  them  out  of  danger,  brings 
in  the  price  of  their  redemption  ;  "  Who  fhall  con- 
demn ?  it  is  Chrift  that  died,  Rom.  viii.  33.  The 
eminency  of  the  perfon,  and  the  fufFe rings  he  fubmit- 
ted  unto,  as  they  greatly  illuftrate  his  love  to  men  ; 
fo  they  flrongly  affirm  and  infure  the  event  of  his 
death  :  "  For,  if  reconciled  to  God,  by  the  death  of 
his  Son,  much  more  (hail  we  be  faved  by  his  life," 
^chap.  v.  10. 

2-  The  kind  or  manner  of  payment  ;  it  was  by 
fuffering.  Had  the  ranibm  been  of  the  nature  of 

depofitable 


OF  REDEMPTION.  199 

depofitable  things  (namely,  to  fecure  fatisfaction,  in 
cafe  the  treaty  took  effect,  and  to  be  relumed,  in 
cafe  it  fucceeded  not),  it  had  much  altered  the  mat- 
ter ;  there  had  no  great  damage  accrued  to  the  de- 
pofitor  ;  he  might  have  received  his  own  again, 
though  not  with  advantage  :  but  fufferings  once  un- 
dergone cannot  be  recalled  ;  they  are  as  water  fpilc 
upon  the  ground  ;  they  cannot  be  gathered  up  again, 
unlefs  in  their  fruits,  namely,  in  the  accompli fhment 
of  the  end  they  were  defigned  for  ;  which,  duly 
weighed,  will  not  allow  Redemption  to  be  condition- 
al, nor  its  intended  effects  to  depend  upon  things 
contingent.  Eefides,  that  which  is  infinite,  will  not 
admit  of  addition  ;  nor  can  that  which  hath  all  worth 
intirely  within  it,  find  any  thing  of  worth  without 
itfelf  to  depend  upon.  But  this,  methinks,  mould 
not  need  arguing,  fince  it  is  fo  apparent, 

3.  From  the  icriptural  ufage  and  import  of  the 
word  :  which  ihews,  that  Redemption  hath  made 
eternal  life  our  due  ;  and  that  all  fuppofeable  condi- 
tions, all  manner  of  graces,  means,  and  helps,  which 
mud  come  between  our  natural  (late  and  glory,  with 
glory  itfelf,  were  all  intentionally  in  the  defign  of  it, 
purchafed  by  it,  and  contained  in  it  ;  as  the  {talk 
which  the  flower  muft  grow  upon,  is  virtually  in  the 
fame  feed  with  the  flower  itfelf.  Redemption  doth 
not  only  allow  men  their  book,  and  fave  them  in 
cafe  they  can  read  (that  is  a  heartlefs  notion),  but 
enables  them  to  read,  and  that  in  point  of  will,  as 
well  as  knowledge.  Faith  is  to  ialvation,  as  livery 
and  feifm  are  to  poffeflion  ;  they  are  no  part  of  the 
price,  nor  condition  of  your  right  ;  but  a  legal  and 
notifying  introduction  to  your  actual  enjoyment  ; 
yea,  the  purchafe-money  entitles  you  to  them,  as 
well  as  to  the  inheritance.  As  we  can  afk  nothing 
of  God,  either  warrantably  or  fuccefsfuJly,  but  as  en- 
titled thereto  by  Redemption  ;  fo,  on  Redemption's 
account,  ye  may  afk  any  thing  that  hath  a  tendency 

to 


A  PRACTICAL  DISCOURSE 

to  its  end  ;  ye  may  claim  faith  in  order  to  falvation, 
as  well  as  falvation  as  the  end  of  your  faith. 

And  now,  that  Redemption  doth  not  barely  make 
men  releafeable,  or  capable  of  being  laved  ;  but  dcth, 
by  his  own  proper  virtue,  profecute  its  end  to  per- 
fedion,  that  the  actual  complete  falvation  of  redeem- 
ed ones  is  bound  up  in  it,  and  whatever  might  let  it 
taken  out  of  the  way,  I  {hall  clear  by  a  (hoit  indue-* 
tion  of  particulars,  i.  Redemption  imports  fatif- 
fadion.  ;  Without  this  the  world  had  not  been  rec- 
onciled j  nor  could  it  be  faid,  "  The  pleafure  of  the 
Lord  hath  profpered  in  his  hand  :"  but  both  thefe 
are  affirmed,  Ifa.  liii.  10.  "  It  pleafed  the  Lord  to 
bruife  him."  It  does  not  intend  only,  that  it  was 
the  pleafure  or  will  of  God,  that  the  thing  (hould  be 
done,  but  that  he  was  well-pleaied  by  the  doing  of 
it  ;  that  is,  he  was  again  pacified  towards  us,  in 
whofe  ftead  he  fuffered  ;  hrejuftice  being  thereby 
atoned.  And  this  very  reafon  ye  have  annexed  in 
Ifa.  xlii.  21.  "  The  Lord  is  well -pleafed  for  his 
righteoufnefs  fake  ;  he  fhalj  magnify  the  law  and 
make  it  honourable  $"  that  is  by  levying  fatisfadion 
upon  Chrift  :  which  alfo  accords  with,  and  expli- 
cates that  in  Rom.  iy.  31.  "  PO  we  then  make 
void  the  law  through  faith  ?  God  forbid  j  yea,  we 
eftablifh  the  law."  It  is  further  confirmed  by  2  Cor. 
v.  19.  "  God  was  in  Chrift  reconciling  the  world  to 
himfelf :"  this  mud  be  reciprocally  underftood,  for 
elfe  the  breach  had  continued  :  but,  furely,  the  Lord 
would  not  be  at  fuch  coft,  to  have  his  work  but  halt 
done  ;  for  what  is  reconciliation,  but  the  renewal  of 
friendfhip  on  both  fides  ?  and  that  this  is  Chrift's 
own  fenfe  upon  the  word,  is  evident  by  Matt.  v.  23, 
24.  "  If  thy  brother  hath  ought-  againft  thee,  go  and 
be  reconciled  to  thy  brother."  It  muft,  therefore, 
take  in  God's  reconcilement  to  us,  as  well  as  ours  to. 
him  ;  which  could  not  be  without  fatisfadion  ;  his 
juftice  would  not  permit  it  ;  he  will  by  no  means 
dear  the  guilty.  And  to  put  it  beyoncrdifpine,  our 

erand 


OF  REDEMPTION.  20  r 

V. 

grand    Creditor  plcclaims  himfelf  fatisfied,   bv   his 
lending    from    heaven    to  releafe  our  Surety,  Matth, 
xxviii.  2.     It  was  to  fay  in   effed,    that   he   had   no 
further   demands  upon  us.     2.  Redemption  alfo  im- 
ports juftification,  or  freedom  from  guilt,  Ephel.  i.  7. 
"  In  whom  we  have  Redemption  through  his  blood, 
the   forgivenefs  of  fins."  Rom.  iii.  24.     te  Being  juf- 
tified    freely   by    his  grace,  through  the  Redemption 
that  is  in   Jefus    Chrift,"    Rom.  v.  9.    Gal.  iii.  13. 
"  Chrift  hath    redeemed  us  from    the   curie  of  the 
law,  being   made  a  curfe  for  us  :  he  blotted  out   the 
hand-writing  that    was   againft  us,  nailing  it  to  his 
crofs,"  Col.  ii.  14.     3.  It  imports  the  eviction,  van- 
quifhing,  or  binding  of  the  ftrong  man  ;  who  would 
not  elfe  have   let  go  the  prey,  nor  have  left  his  pof- 
ieffion  ;  "  By  death  he  deftroyed   him    who  had  the 
power  of  death  ;  that   is,    the   devil,*'  Heb.  ii.  14. 
"  By  the  blood  of  his  crofs,  he  fpoiled    principalities 
and  powers,  and  triumphed  over  them/'  Col.  ii.  1 5. 
4.  It  imports  freedom   from  the  power  of  fin,  Rom. 
vi.  6.     "  Our  old   man   was   crucified   with  Chrift, 
that  the  body  of  fin  might  be  deftroyed  ;  that  hence- 
forth  we    fhould   not  ferve  fin  :"  upon  which  it  fol- 
lows, "  He  that  is  dead,  namely  with  Chrift,  is  freed 
from  fin,"  verfe  7.     And  Cl  fin  fhall  not  have  domin- 
ion over  you,"  verfe  14.      5.  It  imports  inherent  ho- 
linefs,  or  fandification,  Col.  i.  21.     "  You  who  were 
fometimes  enemies  in  your  minds,  now  hath  he  rec- 
onciled, in  the  body  of  his  fiefh,    through   death,  to 
prefcnt   you   holy,"  verfe    22.    Heb.  x.  10.     "  We 
are  landified  through  the  offering  of  the  body  of  Je- 
fus Chrift  :  Rom.  vi.  18.     "  Being  then   made  free 
from  fin,  ye  became    the  fervants  of  righteoufnefs  :" 
And  that  it  was  by  virtue  of  Chrift/s  death,  appears 
by  verfe  8.  "  For  if  we  be   dead   \\ith    Chrift,    we 
fhall  alfo   live   with    him."     It  is  his    blood    which 
"  purges  the  confcience    from   dead    works,  to  ferve 
the  living   God,"  Heb.  ix.  14.     6.  It  likewife  im- 
ports  refurreciion,   John,   vi.  54,  55.     "  I  will  raifc 

him 


203  A  PRACTICAL  DISCOURSE 

him  up  at  the  laft  day ;  for  my  flefh  is  meat  indeed," 
(that  is,  as  crucified.)  Chrift  dying,  was  the  death 
of  death,  Hof.  xlii.  14.  "In  Chrift  (hall  all  be 
made  alive,"  2  Cor.  xv.  22.  7.  It  further  extends 
to  the  actual  poflefTion  of  redeemed  ones  with  blef- 
fcdnefs  and  glory,  Rom.  viii.  30.  "  Whom  he  juf- 
tified,  them  he  glorified."  Liberty  of  entering  into 
the  holieft,  is  by  the  blood  of  Jefus,  Heb.  x.  1 9. 
"  Thou  haft  redeemed  us  to  God  by  thy  blood/' 
Rev.  v.  9,  10.  It  is  the  voice  of  thofe  in  heaven. 
Now,  that  all  thefe.are  in  Redemption,  is  evident  ; 
and  as  evident  it  is,  that  Redemption,  thus  qualified, 
is  not,  cannot  be,  liable  to  frustration,  for  it  brings 
us  to  heaven  ;  and  then  we  are  fure  beyond  the  reach 
of  danger.  And  for  this  it  was,  that  Paul  cared  not 
(he  need  not  cure)  "  to  know  any  thing,  in  compan- 
ion, but  Jefus  Chrift,  and  him  crucified,"  i  Cor.  ii. 
2.  It  is  true,  the  refurrecYion  of  Chrift,  his  afcenfion, 
fitting  at  God's  right  hand,  and  interceflion,  have 
their  refpedtive  influence  into  all  thefe  glorious  priv- 
ileges and  parts  of  eternal  glory  ;  but  they  all  fpring 
from  his  crucifixion  ;  if  he  had  not.  died,  he  had  not 
been  a  prieft  for  ever,  as  he  is. 

Arg.\\.  The  end  of  Redemption  cannot  be  fruf- 
trate,  becaufe  the  righteoufnefs  of  Chrift  is,  at  Jeaft, 
as  prevalent  and  effectual  to  his  feed,  as  Adam's  tranf- 
greflion  was  to  his.  All  his  pofterity,  indeed,  were 
involved  in  the  curfe ;  yet,  Co,  that  there- ftill  remain- 
ed, through  the  intervention  of  grace,  a  pombility  of 
releafe  ;  but  the  righteoufnefe  of  Chrift  hath  fo  per- 
fectly recovered  and  eftabliflied  his  feed,  that  their 
juftified  ftate  can  never  be  loft  :  and  the  reafon  is, 
becaufe  grace  hath  out-done  fin,  and  gone  beyond  it ; 
grace  hath  abounded  much  more,"  Rom.  v.  20. 
Which  fuper-abounding  of  grace  cannot  refer  to  the 
fubje<5h  of  grace,  as  if  they  were  more  in  number 
than  the  fubjects  of  fin  ;  for  fin  came  upon  all,  and 
grace  cannot  come  upon  more  than  all :  but  it  is 
meant  of  ths  prevalent  efficacy  of  graces  an^  the  per- 
manency 


OF  REDEMPTION.  203 

i-nanency  of  its  effects  towards  all  that  are  the  fubjedts 
of  it  :  and  thence  it  is,  that  grace  is  fa  id  to  reign 
through  righteoufnefs,  and  that  to  eternal  life,  Rom. 

V.   21. 

Arg.  III.  If  the  end  ofChrift's  death  might  poffiblybe 
fruftrate,  as  poffibly  might  the  main  end  of  God's  mak- 
ing the  world  fuffer  difappointment.  All  things  were 
made  for  himfelf ;  and  by  this  fcale  they  afcend  to  him  ; 
the  world  for  the  elect,  and  the  elect  for  Chrift  ;  arid 
Chrift  for  God.  All  his  works  praife  him  ;  but  above 
all,  that  of  Redemption,  as  of  higheft  note  and  emi- 
nency.  Mod  conlpicuoufly  doth  the  glory  of  God 
fhine  forth  in  the  face  of  Chrift  as  dying,  and  as  dy- 
ing for  fuch  an  end,  namely,  the  falvation  of  his  peo- 
ple. It  is  the  chief  ot  the  ways  of  God,  the  very 
meridian  and  height  of  his  glory  (not  effential,  but 
manifeftive),  both  in  this  world,  and  that  to  come. 
Redemption  was  defigned  to  glorify  all  the  divine  at- 
tributes ;  it  therefore  behoved  lo  to  be  laid,  that  of  all 
his  defignments,  this  might  be  fure  to  fucceed  :  fordo 
but  fubtract  the  furenefs  of  its  effect,  and  leave  his  re- 
deemed in  a  perifhable  condition,  &  it  draws  a  blernifb, 
inftead  of  beauty,  upon  all  the  divine  attributes.  For, 
j.  The  end  of  God's  fetting  forth  Chrift  as  a  propiti- 
ation, was  to  declare  his  righteoufnefs  in  the  <c  remif- 
fion  of  fins,"  Rom.  iii.  25.  which  it  does  doubly,  i. 
That  without  fatisfaction,  fin  could  not  juftly  be  re- 
mitted. 2.  That  fatisfaction  being  given,  it  could  not 
juftly  be  imputed,  chap.  viii.  34.  But  if  thole  for 
whom  fatisfacton  has  been  given,  fhould  not  be  jufti- 
fied  and  faved,  divine  juftice  would  be  as  liable  to  im- 
peachment, as  if  they  had  been  favcd  without-:  and 
fo,  the  thing  defigned  for  the  honour  of  his  righteouf- 
nefs, would  turn  to  its  difparagement.  2.  It  would  not 
accord  with  the  love  and  goodnels  of  God  towards  his 
elect)  that  that  which  was  meant  for  their  recovery, 
and  was  alfo  a  price  well  worthy  their  ranfom,  fhould 
poffibly  turn  to  their  deeper  condemnation  ;  for  fo  it 
mu ft,  if  they  be  not  effectually  faved,  Johri,  iii.  19. 

This 


A  PRACTICAL  DISCOURSE 

This  could  not  be  that  pleafure  of  the  Lord,  which 
profper  in  the  hands  of  thrift*  3.  It  would  not  be 
according  to  the  faithfuinefs  and  truth  of  God,  that 
Chrift  fhould  fail  of  that  he  was  promifed,  and  ear- 
neftly  looked  for,  as  the  fruit  of  his  fuffering  ;  which 
was  "  a  feed  to  ferve  him,"  Ifa.  liii.  10.  The  thoughts 
of  which  were  mattter  of  complacency  to  him  from 
everlafting,  Prov.  viii.  n.  But  if  thofe  he  died  for, 
fhould  not  only  abide  in  the  fame  condemnation  he 
came  to  deliver  them  from,  but  under  a  much  forer 
vengeance  than  if  he  had  not  undertaken  for  them  : 
how  grievous  would  it  be  to  him,  and  contradictious 
to  the  faithfuinefs  of  God :  4.  Another  end  of  Re- 
demption was,  that  the  manifold  wifdom  of  God 
might  fhine  forth  in  the  fight  of  angels  and  men. 
"  Chrift  crucified  is  the  wifdom  of  God,"  i  Cor.  i. 
24.  But  if  it  were  fo  contrived,  that  the  thing  chief- 
ly dcfigned  might  pollibly  mifcarry,  it  would  be  no  il- 
luftration  of  wiidom.  Will  one  of  common  prudence 
part  with  his  jewels  and  choiceft  treafure,  and  leave 
his  purchafe  knowingly  under  hazard  ?  Men,  indeed, 
may  poffibly  wafte  their  eftates  in  trials  and  eflays 
that  come  to  nothing ;  but  did  they  foreiee  the  event 
they  would  not  fo  expofe  their  prudence  to  reproach. 
5.  The  greatnefs  and  power  of  God  would  fuffer  an 
eclipfe  if  it  were  in  the  power  of  creatures  to  defeat 
his  moft  wife  and  holy  defignments ;  and  hinder  the 
accomplishment  oi  his  greateft  work.  What  would 
the  Egyptians  fay,  but  that  he  deftroyed  them,  be- 
caufe  not  able  to  go  through  with  that  he  undertook  ? 
iqftfy,  if  the  end  of  ChrifVs  death  might  poffibly  be 
fruftrate,  then  that  bleffed  projedt  for  glorifying  the 
grace  of  God  might  poffibly  be  difannulled  and  come 
to  nothing  ;  for  none  but  faved  ones  do,  or  can,  glo- 
rify that  grace. 

Arg.  IV.  Another  argument  for  the  fure  effecls  of 
drift's  death,  is  that  he  hath  the  managemant  of  the 
whole  work  committed  to  himfelf  j  as  well  the  appli- 
cation of  Redemption,  as  the  procurement  of  it. 

He 


OF  REDEMPTION.       WL  *»$ 

VI 
He  is  the  rcpofitory,  root,  and    treafury,N  wherein  all 

the  benefits  of  Redemption  are  laid  up >  and  the 
great  Almoner  by  whofe  hand  they  are  difpenfed. 
Adam  was  no  more  a  public  perfon  after  his  fall  : 
the  new  flock  was  not  intruded  with  him,  but  put 
into  the  hands  of  Chrift,  who  will  give  a  better  ac- 
count of  it. 

Arg.  V.  There  is  nothing  wanting  to  our  Lord 
and  Redeemer,  which  might  any  way  conduce  to  the 
final  completement  of  his  work.  There  are  five 
things  mainly  requifite  to  make  a  great  undertaking 
fucceisful,  namely,  authority,  ftrength,  underftand- 
ing,  courage,  and  faithfulnefs  :  all  which  the  Captain 
of  our  falvation  is  eminently  invefted  with  :  "  The 
Father  loveth  the  Son,  and  hath  given  all  things  into 
his  hands,"  John,  iii.  35. 

T.  Authority  :  he  was  appointed  to  his  office  (for, 
as  Mediator,  the  Father  is  greater  than  he)  :  "  He 
came  not  of  himfelf,  but  the  Father  fent  him,"  John, 
ix.  42.  He  was  "  called  of  God,"  Heb.  v.  4,  5. 
It  was  laid  on  him,  and  undertaken  by  him,  in  the 
way  of  covenant,  Ifa.  xlii.  6.  and  confirmed  by  an 
oath,  Heb.  vii.  21.  never  to  be  reverfed  ;  which  allo 
may  partly  be  the  meaning  of  God  the  Father's 
fealing  him,  John,  vi.  27.  "  The  government  is 
laid  upon  his  (boulder/'  Ifa.  ix.  6.  He  hath  the 
key  of  David  committed  to  him,"  Rev.  iii.  7.  which 
thews  the  abiolutenefs  of  his  authority  :  without 
him,  no  man  can  lift  up  his  hand,  or  his  foot,  in  all 
the  earth. 

2.  Strength,  or  power  :  thefe  cannot  be  wanting 
to  him,  if  all  in  heaven  and  earth  be  fufficient  for 
it  :  for  this  he  hath,  Matth.  xxviii.  18.  and  he  hath 
it  to  this  end,  that  he  might  give  eternal  life  to  as 
many  as  he  undertook  for,  John,  xvii.  2.  which  if 
they  fhould  mifs  of,  it  would  be  laid  that  all  his  pow- 
er was  not  able  to  fave  thcrn.  He  that  made  the 
world,  is  furely  well  able  to  govern  it,  and  to  over- 
rule whatever  comes  into  it  :  he  would  never  have 

fuffersd 


ao6  A  PRACTICAL  DISCOURSE 

fufferecl  (in,  the  only  enemy,  to  invade  it,  if  he  could 
not  have  quelled  it  at  plealure  :  their  "  Redeemer  is 
Itrong  :  the  Lord  of  hofts  is  his  name  $  he  (hall 
thoroughly  plead  their  caufe,"  Jer.  1.  14.  He  mull 
"  reign  until  he  mall  have  put  all  enemies  both  under 
his  own  feet  and  ours/'  i  Cor.  xv.  2. 

3.  Underftanuing,  or  knowledge, :  this  cannot  be 
wanting  to  him,  who  is  the  wiielom  of  the  Father  : 
the  Lord  hath  given  him  the  <c  tongue  of  the  learned, 
that  he  might  fpeak  words  in  feafon  to  him  that  is 
weary,  11  a.  1.  4*  He  knows  his  work  ;  what  it  is  j 
how  to  effect  it  ;  and  who  they  be  that  are  concerned 
in  it.  i.  He  knows  what  his  work  is  ;  it  was,  in 
fhort,  "  to  leek  and  to  fave  that  which  was  loft  :" 
jiot  to  bring  them  into  a  falvable  condition  (us  fome 
fpeak),  but  to  fave  them,  and  that  from  their  fins, 
Match,  i.  21.  He  came  to  open  the  blind  eyes  ; 
and  to  bore  the  deaf  ears  ;  to  reftore  the  withered 
limbs  ;  to  cleanfe  the  lepers  ;  to  heal  the  fick  ;  to. 
raiie  the  dead  ;  to  caft  out  devils  ;  to  preach  the 
goi'pel  ;  and  to  caufe  thole  it  belongs  unto  to  hear 
and  receive  it  :  he  knows  they  are  dead,  and  he 
knows  as  well  that  he  is  to  quicken  them  ;  and 
thence  w^  have  it  in  John,  v.  25.  the  "  dead  lhall 
hear  and  live  :  and  chap.  x.  16.  "  Other  flieep  I 
have  ;  them  allo  muft  1  bring,  and  they  ihall  hear 
my  voice.'*  He  is  alfo  to  keep  them,  and  to  look  to 
them,  fo  as  not  one  be  loll,  John,  xvii.  12.  22. 
ch.ip.  vi.  39.  and,  finally,  to  raiie  them  up  at  the  laft 
clay,  and  to  take  them  to  heaven  with  him  :  all  which 
he  is  perfectly  acquainted  with  5  his  work  is  before 
him,"  ifi.  xl.  10.  2.  As  he  knows  his  work*  what 
it  is,  io  the  bed  feafon  and  method  for  its  perform- 
ance. He  can  in  the  fulnefs  of  time  ;  when  things 
were  ripe  for  his  coming  :  He  came  then  when  there 
was  mod  need  of  him  ;  the  devil's  kingdom  at  the 
higheit  j  his  oracles  in  greateii  credit  ;  the  world 
overwhelmed  by  the  Roman  power ;  and  the  true  re- 
ligion near  quite  depraved  among  the  Jews.  It  ar- 
gues 


OP  REDEMPTION.  207 

gues  a  textrous  underftanding,  to  take  an  enemy  in 
his  ruff,  at  his  higheft  pitch  of  ftrengtU  and  confidence, 
and  throw  him  on  his  back  ;  to  iuccour  a  diftrefifed 
friend  or  ally,  when  brought  under  foot,  and  let  him 
on  his  high  places.  This  the  fcripture  calls,  "  a 
ftrengthening  of  the  fpoilecl  againft  the  ftrong," 
Amos,  v.  9.  and  thus  doth  our  Lord  Jefus  Chrift, 
who  is  partly,  therefore,  {aid  to  be  of  quick  under- 
ftanding, Ifa.  xi.  3.  In  all  his  undertakings  he  deals 
prudently,  chap.  lii.  13.  And  to  this  it  is  that  Han- 
nah afcribed  fuccefs  :  ft  The  Lord  is  a  God  of  knowl- 
edge, and  by  him  actions  are  weighed,"  i  Sam.  ii.  3. 
He  knows  who  they  are  for  whom  he  is  to  do  it. 
The  fruits  of  his  death  are  not  as  things  to  be  given 
in  common  -,  they  fall  not  indifferently  upon  men,  as 
rain  upon  all  forts  of  ground  :  he  knows  whom  he 
came  to  redeem  ;  not  their  number  only,  but  their 
perfons  ;  they  were  all  written  in  his  book  :  and  fo 
well  is  he  verfed  in  it,  that  "  he  calleth  them  all  by 
their  names,  John,  x.  3.  he  does  not  omit  any,  nor 
call  one  for  another  :  he  knows  whom  the  Father 
hath  chofen  and  given  to  him,  chap.  xvii.  2.6.  he 
can  neither  forget  them,  nor  miftake  them  :  they 
are  written  in  his  breaft,  and  on  the  palms  of  his 
hands*  Ifa.  xlix.  16. 

4.  To  a  great  undertaking  is  required  courage  or 
greatnefs  of  fpirit,  to  confront  oppoiltion,  and  cut 
through  difficulties  :  avnd  if  this  be  wanting,  all  other 
endowments  will  iignify  little  as  to  fuccefs.  And 
how  was  our  Lord  and  Redeemer  qualified  as  to  this  ! 
When  he  was  entering  into  his  pnflion  (againit  which 
he  prayed,  "  If  it  were  poffible  that  cup  might  pals 
from  him"),  he  then  needtd  courage  in  the  abftrad, 
and  we  find  that  he  had  it  anfwerably.  In  the  ^oth 
of  Ifaiah,  the  prophet  brings  him  in  as  putting  on 
his  armour  of  proof  ;  iC  Therefore  have  I  fct  my  face 
as  a  flint,  and  I  know  that  I  lliill  net  be  confounded," 
Ila.  1.  y.  In  the  greatnefs  of  this  his  (Irengch  did  he 
travel  through  ail  thole  contradictions  of  finners, 

temptations, 


A  PRACTICAL  DISCOURSE 

temptations,  reproaches,  blafphemies,  &c.  And  whea 
his  hour  was  come,  he  did  not  recoil,  nor  hide  him- 
fell  from  them  ;  no,  nor  ftay  till  they  came  where  he 
was,  but  goes  to  meet  them,  John,  xviii.  4.  And 
though  he  might  have  had  more  than  twelve  legions 
of  angels  for  aiking,  he  waves  their  afliftance,  and  his 
own  fingle  perfon  undertakes  both  this  world  and  the 
powers  of  darknefs,  yea,  and  the  wrath  of  his  Father 
too,  which  was  much  more  grievous,  and  of  far  greater 
terror  than  all  the  reft  :  and  in  all  this  he  was  alone, 
there  was  none  with  him  ;  and  that  an  angel  appeared 
to  him  from  heaven  fircngthening  him,  Luke,  xxii. 
43.  it  was  rather  a  token  and  part  of  his  deep  hu- 
miliation (that  the  mighty  God  mould  feem  to  want, 
and  fo  admit  the  proffered  fcrvice  of  his  creature), 
than  akflenin^  of  his  fuffcrings.  "Now  all  this  was 
for  the  procurement  of  Redemption  ;  and  can  he  then 
be  wanting  to  the  efTeclual  application  of  it  ?  he  can- 
not (brink  at  the  light  of  ftra^gling  parties,  that  hath 
won  the  pitched  battle,  arid  remains  abfolute  matter 
of  the  field  ;  for  this  a!lb,  we  have  a  fure  word  of  pro- 
phecy, "  He  fliall  not  fail  nor  be  difcounged,  until 
he  have  fet  judgment  in  the  earth,"  I  fa.  xlii.  4. 

5.  Faithtulnefs  ;  this  alfb  is  a  grand  and  neccffary 
qualification  for  an  high  undertaking ;  and  ior  this 
our  Redeemer  is  alfo  iignally  eminent.  To  do  the 
Father's  will,  was  that  he  came  about  from  heaven  : 
and  this  was  his  will,  "  That  of  all  he  had  given  him 
he  fnould  lole  nothing  ;  but  Ibould  raife  it  up  at  the 
lai'tday,"  John,  vi.  38,  39.  that  is,  that  he  mould 
give  them  eternal  life,  chap.  xvii.  2.  And  we  find 
him  prof  effing,  that  he  had  done  it  accordingly,  verfe 
12.  and  that  he  will  do  it,  (ver.  26.)  according  to  his 
promife  fo  olten  repeated  in  the  39th,  4Oth,  4^th,45th 
verfes  of  the  6th  of  John.  And  he  keeps  them  in  faith- 
fulncfs  to  h's  truft,  namely,  u  That  the  Scripture 
might  be  fulfilled,  John,  xvii.  12.  Judas  was  let  go, 
to  tall  by  his  own  tranfgreffion  ;  whom  doubtlcfs  he 
could  and  would  have  kept  as  he  did  the  reft,  had  he 

b'een 


OF  REDEMPTION.  209 

been,  as  they  were,  committed  to  his  charge  :  for  he 
gives  to  every  one  accord  ing  as  he  received  for  them, 
as  is  feen  by  comparing  Pfalm  Ixviii.  18.  with  Eph. 
iv.  8.  In  the  one  place  it  is  faid,  he  received  gifts  for 
men  ;  and  in  the  other  (which  is  a  quotation  of  the 
former)  he  gave  gifts  to  men  :  thofe,  therefore,  for 
whom  he  received  eternal  litej  cannot  fail  of  it,  unlefs 
he-mould  fail  of  his  truft;  which,  indeed,  he  cannot 
do ;  for,  he  is  faithful  in  all  his  houfe,  Heb.  iii.  5.  6, 
and  that  as  a  Son  ;  and  joint  intereft,  you  know,  is  a 
natural  and  prevalent  obligation  to  faithfulnefs.  If 
any  mould  offer  to  difpofTefs  him,  he  would  anlweras 
Naboth  did  Ahab ;  «  God  forbid  that  I  mould  part 
with  the  Inheritance  of  my  fathers,"  i  Kings,  xxi.  3; 
And  this  faithfulnefs  further  appears,  in  that  he  makes 
it  a  main  part  of  his  bufinefsj  now  in  heaven^  to  have 
this  work  perfected  ;  "  he  ever  liveth  to  make  inter- 
ceflion  for  them,''  Heb.  vii.  25.  There  is  great 
weight  put  upon  this,  in  Rom.  viii.  34.  "  Who  is 
he  that  condemneth  ?  It  is  Chrifl  that-  died  ;  yea* 
rather,  that  is  rifen  again — -who  aTo  maketh  inter- 
ceffion  for  us:1' and  the  fiim  of  his  prayer  is,  thofe 
given  to  him  might  be  kept  from  evil;  that  they 
might  be  one  in  the*Father  and  himfelf ;  and  that 
they  may  be  where  he  is,  to  behold  his  glory,"  John, 
xvii.  24*  2ii  15.  Now,  then,  if  the  falvation  of  thofe 
he  died  for  was  the  end  of  his  death  :  and  the  price 
that  he  paid  well  worthy  the  purchafe  :  if  it  be  the 
Father's  will  that  they  fliould  be  laved  :  if  alfo  this 
falvation  be  the  thing  for  which  he  prays,  and  whatfo- 
ever  he  afketh  of  God,  he  will  give  it,  John,  3d.  22* 
It  needs  inuft  follow,  "that  the  intent  of  his  death 
cannot  be  fruftrate." 

Yet  does  not  this  truth  go  unoppofed ;  not  for  any 
fault  of  its  own,  but  th#t  it  will  not  give  place  to 
another,  which  unduly  affeds  the  pre-ecninence.  De- 
nied in  terms  it  is  not ;  none  will  fay  directly,  tha-t 
Chrift's  intent  in  dying  may  be  fruftrated  :  bur,  that 
intent  of  his  is  fo  narrowed  by  fome,  and  fo  clogged 
O  with 


sia  A  PRACTICAL  DISCOURSE 

with  conditions,  as  would  bring  it  to  nothing.  The 
rife  whereof,  or  its  ufe,  I  understand  not  ;  but  fuppoie 
that  neceffity  drove  to  it  (ior  want  of  a  better),  to 
fhore  up  the  general  point.  1  thought,  at  firft,  of  no 
objection  here  :  but,  having  fince  found  this  in  the 
way,  1  would  put  in  the  facred  balance,  and  try  its 
"Weight.  The  (um  alledged  is  this. 

Qbj.  That  the  intent  of  Chrift' s  death  was  only  to 
bring  men  into  falvable  flate  ;  with  fuch  means  and 
helps  as  will  bring  them  to  (alvation,  if  they  will  ufe 
them  :  and  that  any  are  not  faved,  is  from  their  unbe- 
lief. 

Anjw.  i.  That  unbelief  is  the  condemning  fin, 
needs  no  proof:  but  men's  not  believing  in  Chrift  is 
not  the  only,  or  firft  procuring  caufe  of  their  condem^ 
nation  ;  but  their  apoftacy  and  rebellion  againft  God  : 
although  the  condemnation  of  thofe  who  believe  not, 
is  greatly  aggravated  by  rejecting  the  remedy  ;  as  one 
condemned  for  treafon,  relufing  his  pardon,  that  re- 
fufal  is,  indeed,  the  next  and  immediate  caufe  of  his 
.  execution,  and  perhaps  mail  heighten  the  rigour  of  it, 
but  his  treafonable  practice  was  the  firft  procuring 
caufe  of  his  death  ;  which  alfo  he  fhould  have  fuffered 
for,  if  no  fuch  pardon  had  been  offered.  There  will 
need  no  accufation  from  Ckrift  to  juftify  the  condem- 
,  nation  of  Tinners  :  Mofes,  whofetew  they  have  broke, 
(hall  witnefs  againft  the  Jews ;  and  the  law  of  nature 
agakift  the  Gentiles*  That  faith  is  the  one  thing 
neceflary  on  our  partj  in  order  to  bur  being  laved,  is 
a  foundation  truth,  and  mod  nece.flary  to  be  known  : 
and  as  true  it  is,  that  this  faith  adds  nothing  of  merit 
or  virtue  to  the  crofs  of  Chrift.  Where  men  are  faid 
to  be  juftified  or  faved  by  faith,  it  is  meant  of  the 
object  of  faith,  and  not  oi  the  ad,  though  not  without 
it.  For  as  bread  muft  be  eaten,  and  taken  in,  before 
it  can  nourilh  ;  fo  muft  the  righteoufnefs  of  Chrift  be 
apprehended  by  faith,  before  we  can  be  juftified  by  it. 
But  as  the  acbon  ot  earing  or  chewing  if  not  the 
matter  or  fubftance  of  ournourifhment,  but  tbe  bread 

we 


OF  REDEMPTION.  211 

we  eat ;  fo  neither  is  our ,  act  of  believing,  but  the 
righteoufnels  of  Chrift  alone,  apprehended  by  faith; 
the  matter  of  our  j unification.  But, 

2.  Why  fhould  Redemption  depend  on  a  fove- 
reign  power  to  bring  about  its  end  ?  Why  fliould  fo 
great  a  thing  be  left  in  the  hands  of  a  human  arbitre- 
ment,  to  fucceed,  or  be  defeated  at  the  pleafure  of  a 
perverfe  will  ?  That  Chrift  Ihould  die,  ought  rather 
to  have  been  conditional,  and  not  the  falvation  of 
thole  he  fliould  die  for;  arid  fo,  in  prudence,  Ihould 
have  been  deferred  until  the  end  of  the  world,  to  fee 
if  any  fruit  would  come  of  it  ;  and  if  not,  then  not  to 
die  at  all  :  for  why  fliould  he  die  in  vain  ?  But  that 
Chrift  fhould  die,  and  at  that  very  time  when  he  did, 
was  fore-determined  of  God,  and  confirmed  with  an 
bath  ;  whereby  it  was  made  nccefiary,  and  impoflible 
to  be  reverfed.  It  cotild  hot,  then,  (land  with  the 
wifdom  or  truth  of  God,  that  the  end  of  his  death 
fhould  poffibly  mifcarry;  or  be  fruftrable  ;  which  it 
mud  be  obnoxious  to  if  dependent  on  the  human  will ; 
a  thing  fo  fickle  arid  uncertain,  that  it  knows  not  this 
moment  what  it  will  do,  oi4  pitch  upon  the  next  ; 
befides  a  natural  antipathy  to  the  thing  itfelf:  but 
evident  it  is,  that  the  end  has  the  fame  infurarice  as 
the  means,  namely,  decree,  promifes,  and  oath.  And 
now,  fhall  fo  great  fblertinity,  and  expe&ation  upon 
it,  evaporate  into  contingency  ?  Chrift  was  promifed 
a  feed  to  ierve  him,  and  fuch  a  fight  of  the  travail  of 
his  foul,  as  fliould  fatisfy  him  :  That  he  fhould  divide 
the  fpoil  with  the  ftrong,  Ifa.  liii.  io,  11.  "  That 
the  heathen  fhould  be  his  inheritance/'  Pfal.  ii.  8. 
"  That  kings  fhould  fep  and  arife  ;  princes  alfd 
fliould  worfliip,"  Pfal.  xlix.  7.  and  his  enemies  be- 
come his  footftool,  &c.  Pfal.  ex.  i.  And  this,  as  a 
reward  of  his  fufferings  ;  and  he  fits  in  heaven,  ex- 
pecling  until  it  be  done,  Heb.  x.  13.  And  now,  fhall 
hipfed  creatures  ufurp  a  negative  vote  to  their  Sove- 
reign's will  ?  fliall  it  be  at  their  pleafure,  whether  he 
who  is  heir  of  all  things  fhall  poflefs  his  patrimony  ? 

(hall 


ai*  A  PRACTICAL  DISCOURSE 

fhall  finful  dud  fo  arrogate  to  itfelf,  as   to   fay,    My 
Creator's  will  fhall  be  done,  fo  mine  may  be  the  ftan- 
chrd  of  it  ?  Shall  thofe  flatutes  of  heaven,   in   favour 
of  the  conditional  doctrine,    run    thus?  The    ftrong 
man  armed  fhall  be  fpoiled  and  cafl  out,  if  he    will  : 
The  heathen,  whofe  god  is  the  devil,    fnall  renounce 
him,  and  turn  tenants  to  Chrift,  if  he  will  content  to 
it,  and  they  alfo  think  it    their    intereil  :  Kings    and 
princes  fhall  arife  and  worfhip  him,  if  their  own  gran- 
deur will  bear  it ;  and  enemies  become  his  foot'ftool, 
in  cafe  they  be  free  to  fubmit  to  it,  &c.  Who  'would 
not  tremble  to  hear  fuch  indignities  put  upon  Cl\rift  ? 
3.  There  was  no  realon    why    Chart,    the  Son  of 
'God,  fhould  die  for  fo  fmall  a  purchaie,  as    to    make 
men    but    conditionally    livable  :  that   the  greateli 
thing  in  the  wcrid  .ihould  be  hung  on  ib  weak  a    pi  a 
as' would  not  bear  the  weight  cf  an  apple.     I  call  it  a 
fmall  purchafe,  becaule  they  had  more    than    this    in 
Adam  :  they  had  then  a  pure  freedom  of  >vi!l,  with- 
out bias  to  evil.     But  now,  fay  you,  they  are   htlped 
by  motives  and  arguments  from  the  danger  they. 'are 
in,  and  the  benefits  attainable  by  changing  their  c 
but  what  are  thefe  as  the  caTe  (lands  ?  \Tfiat  m otives 
will  move,  while  infenfib'le  of  that  danger,  and    igno- 
rant of  the  benefits  propoled  ?  Such  mo'tiv'es  alfo  they 
had  before,  and  more  amply  than  now  j  inaTmucri  ;is 
the  prefent  fenfe  of  a  happy  condition   was  more    at- 
tractive and  prevalent  to  keep  it,  than  the  mere    pro- 
pofal  of  a  diftant  and  unknown  privilege    can    be    to 
attain  it  (for  ot  things  unknown,  men  are  not  defirous)  ; 
elpecially  when  things  that  are  more  tuttable    to  pref- 
ent fcnie    are  theirs  in  potieffibn  5  and  to  leave    thcfc 
for  thofc  they  uncerftocd  not^  is  contrary  to  their  rea- 
fbn  :  they  fee  neither  danger  nor  privilege,  and  there- 
fore defpife  both.     Or  if  they  have  fkin-deep  convic- 
tions at  times,  the  prefent  content  they  dream  to  have 
in  their  lufts,  carries  them   head-long,  as   with    wind 
and  tide. 

...   If 


O.F  REDEMPTION.  213 

4.  If  rational  motives  and  argumentations  were  of 
that  weight  and  efficacy  for  the  working  of  faith,  as' 
fome  have  pretended  ;  then  thofc  of  the  largefl  en-' 
dowments  of  nature  fhould  b^  the  moft  capable  fub- 
jecls,  and  moft  likely  to  be  wrought  upon.  But  do 
any  of  the  Pliarifees  believe  on  him  ?  Do  not  the 
princes  of  worldly  wjfdom  account  the  preaching  of 
the  crofs  loolifhnefs  ?  Do  we  not  fee  men  of  renown 
for  human  fapience;  highly  pretending  to  moral  fanc- 
tity,  and  higheft  flown  in  their  free-will  principles, 
neverthelefs  to  defpife  the  ways  of  holinefs  ;  yea,  de- 
fpoiling  thrift  himfelf  of  his  deity,  and  the  chriftian 
religion  of  its  chief-eft  glory?  Nothing  rriore  plain 
to  common  obfervance  !  furely,  then,  it  could  hot  be 
reafonable,  that  this  glorious  Redemption  fhould  lie 
at  the  mercy  of  a  perverfe  will  ;  fmce  that  is  the 
thing  which  hath  letted,  and  will  let,  until  it  be  taken 
out  of  the  way.  Chrifl  was  but  once  delivered  to 
the  wills  of  men,  and  then  they  crucified  him,  Luke, 
xxiii.  24.  and  ever  fmce  they  crucify  his  crofs. 
"  Had  they  known  him;  they  would  not  have  crucifi- 
ed the  Lord  of  glory,"  i  Cor.  ii.  8.  but  fo  it  is  in 
the  wifdom  of  God,  that  "  the  world  by  wifdom 
know  not  God,"  chap.  i.  21.  The  wifdom  of  men 
never  was  the  author  of  faith,  either  to  themfelves,  or 
others,  chap.  ii.  5.  the  preaching  of  the  crofs  is  to 
the  Jewifh  legalifts  a  ftumbling-block,  chap.  i.  23. 
and  foolifhnefs  to  the  rational  philoicpher,  and  thole 
at  Athens,  Adts,  xvii.  1 1. 

;;.  Conditionally  will  not  confort  with  the  fcopc 
of  Chrift's  Redemption,  nor  yet  with  the  nature  of 
the  bondage  it  refers  unto  :  it  is  fummarily  termed, 
the  bondage  of  Corruption  :  in  parcels,  it  bears  the 
name  or  blindnefs,  darknefs,  death,  hardneis,  unbe- 
lief, enmity,  &c.  And,  that  deliverance  from  thefe 
was  the  very  fcope  and  end  of  Redemption,  might  be 
made  out  particularly  ;  I  fhall  inflaace  only  two  or 
three  generals  :  "  For  this  purpofe  the  Son  of  God 
was  manitefled,  that  he  might  deftroy  the  works  of 

the 


si4  A  PRACTICAL  DISCOURSE 

the  devil,'*  i  John,  iii.  8.  "  Our  old  man  was  cru- 
cified with  Chrift,  that  the  body  of  fin  might  be  de- 
ftroyed,"  Rom.  vi.  6.  "  God  lent  his  ow;i  Son,  in 
the  likenefs  of  finful  flefh,  and  for  Tin,  condemned  fin 
in  the  flefh,"  chap.  viii.  3.  Which  texts,  left  they 
plight  feem  defective  for  want  of  univerfality,  that 
alfo  is  fypplied,  in  Tit.  ii.  14.  "  Who  gave  himfelf 
for  us,  that  he  might  redeem  us  from  all  iniquity," 
Ephef.  v.  25,  26,  27.  Chrift  gave  himfelf  for  the 
church,  that  he  might  fandtify  and  cleanfe  it,  "  and 
prefent  it  to  himfelf  a  glorious  church,  not  having 
fpot  or  wrinkle,  or  any  fuch  thing/*  But  was  it  not 
a  thing  in  defign  only,  and  liable  to  frustration  ?  No, 
it  was  determined  and  fixed  :  for,  "  he  (hall  redeem 
Ifrael  from  all  his  iniquities,"  Pial.  cxxx.  8.  and  the 
blood  of  jefus  Chrift  his  Son  "  clean feth  us  from  all 
fin/'  i  John,  i.  7.  it  is  fpoken  of  in  the  prefent  tenfe, 
as  a  thing  flill  and  always  in  doing.  And  this  all 
here  muft  be  taken  uniyerfally  $  becaule,  if  not  faved 
from  all,  it  would  be,  in  tl^e.  end,  as  if  faved  from 
none  :  one  mite  left  on  the  fcore,  binds  over  to 
wrath  ;  efpecially  unbelief,  'John,  iii.  18.  WThy  then 
iliould  they  of  all  the  reft 'be  exempted  or  difputed  ? 
is  it,  that  we  think  faith  fo  eaiy  a  matter,  that  we 
need  not  trouble  our  mafter  about  it  ?  Few  believ- 
ers have  found  it  fo  :  or  do  we  think  ourfelves  better 
able  to  deal  with  our  own  hearts,  or  truer  to  our  in- 
tereft  than  he  ?  Is  it  our  hearts  deceitfulnefs  that 
makes  us  think  fo  :  or  fhall  we  iinpofe  upon  Chrift 
ibmething  of  ours  to  increafe  his  merits,  or  to  make 
them  efftftual  ?  He  abhors  it  ;  for  tc  if  ye  be  cir- 
cumcifed,  Chrift  fliall  profit  you  notliing/'  Gal.  v.  2. 
or  do  we  afpire  to  fit  on  his  right  hand  in  the  glory 
of  Redemption  :  I  know  not  what  it  is  ;  but  am 
fure,  that  (omething  not  right  lies  in  the  bottom, 
though  unfeen.  For  fjnce  the  honour  of  Redemption 
lies  in  laving  from  fin,  he  that  iitves  from  unbelief, 
which  is  the  capital,  lhares  dcepeft  in  that  honour:' 
unbelief  is  the  lock  oi'0ur  chain  'and  bondage  ;  anc\ 


OF  REDEMPTION. 

till  that  be  unfliot,  there  is  no  getting  loofe.  Chrift's 
Redemption  is  not  like  thofe  laws  of  men,  who  hold 
the  fmall,  but  let  the  great  ones  break  through  :  no, 
Redemption  aims  at  the  head,  and  it  was  fo  defigned 
from' the  firft,  Gen.  iii.  15.  But  how  are  men  faved 
from  unbelief  ?  is  it  their  own  aft,  or  another's  ?  if 
their  own,  then  it  is  of  works  :  which  will  not  con- 
(brt  with  grace,  Rom.  iv.  4.  and  chap.  xi.  6.  if  anoth- 
er's, that  other  does  it  either  abfolutely,  or  condition-, 
ally  :  if  abfolutely,  the  objection  ceafes  :  if  condi- 
tionally, what  was  the  condition  of  it  ?  It  could  be 
nothing  in  us  before  we  believed  ;  for  "  whatfoever 
is  not  of  faith,  is  iln,"-Rorn.  xkT.  23.  It  rnuft  then 
be  for  another  caufe,  and  without  condition,  and  that 
can  be  only  Redemption  itfelf,  for  nothing  elfe  can 
pretend  to  it  ;  and  the  pretenfions  of  that  are  good, 
for  Chrift  is  expreflly  faid  to  be  the  author  of  our 
faith,  Heb.  xii.  2.  and  the  evangelift  John  affirms  all 
grace  to  be  out  of  his  tulnefs,  John,  L  16.  Paul  alfo 
(hews,  that  Chrift  apprehends  us,  not  becaufe  we  do, 
but  that  we  might  apprehend  him,  Phil.  iii.  12. 
And  further,  the  Holy  Ghoft  (who  is  the  immediate 
operator  of  all  grace)  is  (lied  upon  us,  through  Jefus 
Chrift  our  Saviour,"  Tit.  iii.  6.  That  faith  which 
is  not  from  Chrift  intirely,  as  its  author  and  root,  ^iil 
never  lead  the  foul  to  Chrift  as  its  object  and  centre. 
But  methinks  the  doctrine  of  conditioaal  Redemp- 
tion mould  be  ever  filenced,  by  that  one  declaration 
of  our  Saviour  himfelf,  "  I  am  found  of  them  that 
fought  me  not,"  Ifa.  Ixv.  i. 

Now  fhall  this  truth  be  yielded,  namely,  that 
Chrift's  Redemption  made  an  end -of  fin?  or  fhall 
we  fay,  that  our  old  man  was  crucified  all  but  his 
vital  parts  ?  that  all  the  works  of  the  devil  are  de- 
flroyed,  except  his  mafter-piece  ?  that  Ifrael  is  redeem- 
ed from  all  his  iniquities,  fave  only  the  worft  and 
moft  condemning  ?  Does  the  fcrip'ure  fpeak  falla- 
cioufly  ?  or  does  vain  man  deal  deceitfully  in  his  cov- 
enant ?  I  would  afk  (with  great  ferkuinefs,  for  the 
matter  requires  it),  what  good  fhall  Redemption  do 


A  PRACTICAL  DISCOURSE 

us,  if  it  fave  only  from  fome  fins,  and  not  from  all  ? 
or  ii  from  all  excepting  unbelief?  this  would  too 
much  referable  a  pardon  for  petty  trefpaffes  (petty  in 
comparifon),  while  the  guilt  of  cur  treafon  lies  ft  ill 
upon  us  :  to  purchafe  falvation  upon  terms  of  be- 
lieving, without  purchafing  faith  alfo,  is  too  like  an 
undertaking  to  cure  a  man  of  his  phrenfy,  upon  con- 
dition he  will  be  fober  :  what  will  they  do,  who  con- 
tent themfelves  with  fuch  a  Redemption  as  this  ? 

Laflly,  Confider  Redemption  in  its  type  :  the  peo- 
ple's fins,  under  the  law,  had  not  been  expiated  by 
the  facrifice,  without  fprinkling  the  blood  ;  and  it 
was  not  themfelves  that  fprinkied  it,  but  the  prieft  : 
and  can  we  then  think,  that  Chrift  (lied  his  blood  for 
thofe  on  whom  he  will  not  fprinkle  it  ?  that  he  will 
not  give  a  little  faith  to  thofe  he  died  for,  when-as 
without  that,  all  that  he  doth  befides  will  not  profit 
them  ?  hath  he  wrought  fo  great  a  delivercnce  for 
his  fervants,  and  now  (hall  they  die  for  thirft  ?  Judges, 
xv.  1 8.  It  is  impofiible  that  his  love  fhould  be  fo 
cooled  (fince  his  going  to  heaven),  as  to  be  in- 
different touching  the  travail  of  his  foul  :  fhall  he 
perifli  for  whom  Chrift  died,  for  want  of  a  good  word  ? 
especially  when  that  word  can  be  fpoken  effectually 
by  nobody  elfe  :  if  any  fay,  he  would,  but  they  will 
rot  ;  1  anivver,  this  will- not  is  their  unbelief,  and  the 
great  thing  they  are  to  be  fived  from  ;  he  that  is 
iaved  from  that,  is  faved  every  whit-  ;  and  this  Chrift 
is  to  do  by  making  them  willing  :  a.  will  to  believe, 
is  beheving  ;  and  in  the  day  of  h«s  power  they  find  it. 
And  for  any  to  fay,  that  a  will  to  believe  is  not  pur- 
chafed  by  Chrift,  and  effectually  applied  by  him,  but 
depends  on  fomething  to  be  done  by  men,  is  a  great 
derogation  to  the  merit  of  his  fufferings  :  it  is,  in  ef- 
fect, to  fteat  a  jewel  from  our  Sovereign's  crown,  and 
to  wreath  it  on  a,  fool's  cap.  • 

INFERENCES. 

Infer.  I.  The  iinpo.'iibility  of  fruft rating  the  end  of 
death,  is  a  mamici!  proof  and    argument  ci 

peculiar 


OF  REDEMPTION.  217- 

peculiar  Redemption.  For  if  the  falvation  of  thofe< 
he  died  for,  was  the  end  of  his  dying,  and  the  intent 
of  his  death  cannot  be  fruftrate*  then  he  had  not 
in  his  eye  aoid  defign  the  falvation  of  thole  that  are- 
not  faved- 

Infer.  II.  Take  heed  what  you  hear,  and  how* 
Beware  of  thofe  doclrines  which  tend  to  enervate  the 
covenant  of  grace  ;  reducing  it  to.  a  covenant  of 
•works,  or  fomewhat  more  difficult  :  a  principal  one 
is,  that  which  makes  Redemption  conditional,  and 
dependent  upon  fornething  to  be  done  by  men,  which 
Chrift  is  not  the  doer  of  :  of  its  evil  coniequences  I 
(hall  mention  two. 

i.  It  bereaves  us  of  that   folid  ground  of  comfort 
(for  the  joy  of  the  Lord  is  our   ftrength)    which    the 
abfolutenefs  of  Redemption  intends  a,nd  offers  to  us, 
expofing  our  naked  fkin  to  every  blaft  of  temptation. 
Who  can   promife  the  (landing  of  that  fabric  whlc^ 
refts  on  a  doubtful  foundation  ?    To  build  hay  and 
ftubble  on  the  rock,  has  not  half  that  danger  in  it,  as 
gold  and  filver  on  the  fand.     The  one  (hall  be  faved, 
though  with  difficulty  $  the  other  loies  both  his  work 
and  himfelf  :  for  let   Redemption   be  never  fo  firna 
and  folid  in  itfelf,  if  yet  its  {landing  and  efficacy  de- 
pend   upon   that  which  is  fleeting  and  unfixed,  the 
ground  of  our   confidence  is  gone  :  it  is  like  thofe 
pumps  that  have  water  within,  but  yield   you  none, 
unlefs   you   firft  put  in  fome  of  your  own,  which  yet 
ye  have  not  ;  (like  Jacob's  well,  but  nothing  to  draw 
with.)     But  for  men  to  annex  conditions,  is  to  offer  a 
bar  to  their  own  pardon  ;  and,  inftead  of  amendment, 
to  add  a  deftrudive  provifo  to  the  bill  of  free  grace  ; 
that  paradox  of  the  preacher   feems   pertinent  here  ; 
"  Be  not  righteous  over  much,  neither   make  thyfelf 
over   wife  :    why    fhouldft   thou   deftroy    thyfeif  r" 
Ecclef.  vii.  16. 

2.  To  make  Redemption  dependent  on  our  faith, 
attributes  to  created  grace  and  honour  what  is  clue 
only  to  Chrift,  which  redeemed  ones  fhpuld  be  very 

lewder 


3i8  A  PRACTICAL  DISCOURSE 

tender  of.  Was  he  alone  in'the  obtainment  of  Re- 
demption, and  fhall  we  think  he  needs  a  coadjutor  in 
its  application  ?  Shall  we  impute  to  that  glorious  at- 
chievment,  a  need  of  our  help  to  make  it  fuccefsful  ? 
No,  whatever  graces  ye  have,  you  muft  thank  Re- 
demption for  them,  and  not  them  for  your  being  re- 
deemed. The  whole  conftellation  (nines  by  a  bor- 
rowed light  5  they  have,  none  of  their  own,  but  what 
the  Sun  of  Righteoufnefs  communicates  to  them. 
Haft  thou  faith  ?  Have  it  to  thyfelf,  and  know  it 
for  thy  good  :  take  it  as  an  effect  and ,  evidence,  but 
not  as  the  caufc  of  your  intereft  in  Redemption. 
Each  grace  is  of  u(e  in  its  place,  and  beautiful  ;  as 
each  flar  hath  an  orb  of  its  own  ;  and  to  move  it  out 
of  that,  is  to  break  the  harmony  of  its  fpheres  :  even 
gofpel  graces  legalized,  lofe  their  excellency.  I  muft 
lay  to  faith  in  this  cafe,  Friend,  fit  down  lower  ;  this 
place  belongs  to  your  author  ;  you  are  Redemption's 
creature  ;  from  that  you  had  your  birth  :  and  in  that 
you  live  and  move  :  ye  are  welcome  as  a  gueft,  yea, 
as  a  chief  ruler  of  the  feaft,  though  not  as  the  bride- 
groom's compeer.  But  true  faith,  and  unclouded,  is 
more  ingenuous  than  to  incur  fuch  a  rebuke. 

Infer.  III.  If  all  merit  and  grace  be  virtually  in. 
Redemption,  and  thence  diip'enfed  by  the  hand  of 
our  Redeemer  himielf ;  this  yields  both  a  friendly 
reproof,  and  direction  together  :  reproof  to  expectan- 
cy any  where  elfe ;  and  direction  to  poor  thirfting  fouls, 
where  and  how  to  be  fatisfied.  Undone  you  are  in 
yourfelves,  that  ye  find  ;  and  would  gladly  put  this 
ruin  under  the  hand  of  Chrift,  Ifa.  iii.  6.  as  one  that 
is  able  to  repair  it.  Thus  far  ye  are  right  :  but  fome- 
thing  you  feek  in  yourfelf  that  may  ftrengthen  your 
hope,  and  induce  his  favour  to  you.  Away  with  fuch 
pretences,  and  flee  to  your  Redeemer  as  you  are  ;  for 
from  him  alone  is  that  fruit  to  be  found,  Hof.  xiv.  8. 
Be  as  fenfible  of  your  deformity  and  unworthinefs  as 
you  can,  and  walk  humbly  under  the  fenfe  of  it  ;  but 
let  it  not  Slacken  your  pace,  nor  abate  your  hopes.  If 

any 


OF  REDEMPTION.  i,9. 

any  thing  may  render  you  worthy,  that  is,  a  fuitable 
object  of  mercy,  it  is  your  coming  boldly  to  the  throne 
of  grace  with  all  your  unworthinefs  about  you.  It  is 
a  difguftful  modefty  to  be  fhy  in  accepting  from  thofe 
above  us  :  it  looks  as  if  we  would  not  be  thought  to 
need  their  kindnefs  ;  or  elfe,  as  if  we  thought  they 
needed  our  requital  ;  or,  at  leaft,  as  if  we  were  unwil- 
ling to  be  obliged  to  them  :  much  more  unbecoming 
it  is,  to  be  backward  in  accepting  the  offers  of  grace 
from  fo  great  a  perfon  as  our  Lord  and  Redeemer.  O, 
the  unnaturalnefs  of  our  natural  hearts,  even  to  our 
own  good  !  We  are  pitiful  objects  of  charity  :  all 
f  ulnels  is  in  Chrift,  and  may  be  had  forgoing  for  ; 
and  yet,  as  if  he  wanted  clients,  he  is  fain  to  make 
proclamation  ;  "  Ho  !  every  one  that  thirfteth,  come 
ye  to  the  waters  ;  and  he  that  hath  no  money,  Ifa.  Iv. 
i.  and,  if  any  man  thirft,  let  him  come  to  me  and 
drink,  John,  vii.  37.  Great  things  are  proffered  ; 
and  what  is  the  price  ?  Nothing  ;  it  is  but  come  and 
take  :  and  yet  this  nothing  will  be  found  to  be  fome- 
thing ;  yea,  a  thing  both  of  the  greatefl  moment  and 
difficulty  :  it  is  one  of  the  hardeft  '.natters  under  the 
iun  to  become  nothing  (nothing  in  ourfelves),  and  to 
fly  directly  to  Chrift,  that  we  may  be  fomething  : 
but  go  to  him  even  for  this.  Had  the  prodigal  de- 
fered  his  return  till  he  had  better  cloatheson  his  back, 
and  a  vifage  more  like  the  ion  of  fuch  a  father,  rags 
muft  ftill  have  been  his  cloathing,  and  hufks  his  en- 
tertainment. Do  but  confider  how  it  is  ;  Jefus 
Chrift  calls  yon,  becaufe  you  are  blind,  to  come  to 
him  for  eye  (alve  ;  and  you  will  not  go  until  you  can 
fee  better  :  you  are  naked,  and  he  calls  you  to  come 
and  receive  change  of  raiment  ;  and  you  will  not  go 
until  better  arrayed  :  he  offers  you  gold,  for  he  knows 
your  poverty,  and  you  will  not  take  it,  until  you  have 
fomething  of  your  own  to  give  for  it,  tstc.  Look  over 
it  again,  and  fee  if  this  be  handfome  dealing  either 
with  yourfelf  or  him.  It  is  free  grace  in  Redemption 
that  is  to  be  glorified  ;  but  fomething  of  your  own 

would 


»2o  A  PRACTICAL  DISCOURSE 

would  leflp  your  need  of  Chrifl,  and  lower  your  ef- 
teem  of  his  grace  ;  nay,  it  wpuki  be.a  means  to  keep 
you  from  him,  as  farms  and  oxen  did  the  invited 
guefts  from  the  wedding  (upper.  Confider  further, 
no  man  was  ever  accepted  of  Chrift  for  what  he 
brought  to  him  :  they  are.  beft  welcome  that  bring 
nothing,  and  yet  expect  all  things.  What  did  you 
give  to  Chrift,  or  what  did  you  for  him,  or  even  can, 
that  might  move  him  to  die  for  you  ;  Yea,  to  be 
made  fin  and  a  curie  for  you  ?  Did  he  go  into  hell 
to  fetch  you  thence,  and  pawn  his  foul  (his  precious 
foul)  for  your  ranfom  ?  And  can  you  think  that  he 
will  ftick  at  petty  matters  ?  Defervedly  may  you  and, 
I  be  upbraided  with,  "  O  fools,  and  flow  of  heart  to 
believe  !"  He  knows  we  have  nothing,  and  would 
have  us  know  that  he  knows  it  ;  and  withal  that  he 
hath  all  things  for  us  :  and,  for  our  invincible  encou- 
ragement, that  all  things  are  ours  in  a  way  of  right  ; 
h»s  purchafe  hath  made  them  fo  :  we  are  his  invited 
guefts,  and  fliall  not  need  to  bring  our  feat,  or  provi- 
iion  with  us.  1  fhall  add  but  one  confident'ion  more  ; 
namely,  whether  your  keeping  oft  from  Chrift,  until 
fit  for  his  prefence  (as  ye  urm  it),  be  the  way  to  bet- 
ter your  ftate  :  fearch,  and  fee,  if  fomething  like  pride 
fee  not  at  the  bottom  :  fomething  you  would  have, 
ere  you  come,  that  might  render  you  acceptable ;  and 
that  you  can  have  only  from  him  ;  and  you  cannot 
have  it,  but  by  coming  without  it.  Redemption, 
hach  in  it  infinite  treasures  of  what  we  want  ;  and  our 
Redeemer  is  infinitely  more  pleafed  to  ^ive  them 
forth,  than  we  to  receive  them.  Think,  therefore, 
you  are  always  hearing  that  joyful  found,  "  Come 
unto  me,,  ail  ye  that  labour,  and  are  heavy  laden,  and 
1  will  give  you  reft,"  Matth.  xi.  28.  *'  and  him  that 
cometh  unto  me,  I  will  yi  no  wife  caft  out,"  John,, 

vi.  37- 

Infer.  IV.  This  gives  to  believers  the  higheft  en- 
couragement in  their  fpirital  conflict.  "For'ifour 
old  man  waa  crucified  with  Chrift,  that  the  body  oi 

fin 


OF  REDEMPTION.  sat 

fin  might  be  deflroycd,"  and   the   intent  of  his  death 
cannot  be  fruftrate,  then  "  fin  (hall   not  have  domin- 
ion over  you,"  Rom.  vi.  6.  12.  22.  than  which  there 
is  nothing  more   fortifies   our  faith  in  righting  againft 
fin  y  nothing   more  comforts   the  foul   "  concerning 
the  work    and  toil  of  his  hands,"  Gen.  v.  29.     For, 
to  take  away  fin  being  the  end   of    Redemption  ;  to 
make  the  work  fui  e,  Chnfc  himfelf  was  made  fin,  im- 
putatively,   not  inherently  :  all  the   fins  of  thofe  he 
died  for,   met  on  him  ;  he  and  they  were  fo  incorpo- 
rated, as  not  to  be  (eparated  by  death  j  fin  could  not 
die,  unlefs  Chrift  died  ;  Chrift  could  not  die  without 
being  made  fin  ;  nor  could  he  die,  but  fin  mud  die 
with  him  :  whole  Chrift,  both   Head   and   members 
xinivedally,  were  all  crucified    together,    and    they  all 
role  together  ;  all,  excepting  fin,  and  that  he  left  in 
his  grave  ;  and  let  us  remember  it  is  there.     So  that 
now,  we    have   nothing  to  do,  in  comparifo'n,  but  to 
take  ttie  prey  ;  for  the  enemy  is  beaten  to  our  hands; 
lEfeazar  flew,  and  the  people  returned  after  him  only 
to   fpoii,    2   Sarn.   xxiii.    10.  and   fo  it  is  here  :  and 
herein  is*  that  faying  verified,  "  one  foweth,'and  an6th- 
er  re'apeth,"  Jo;hn,  iv.  37.     Our   bufifiefs    nowls'tb 
xli![>lay  our  general's  trophies ;  to  tell  of  his' victories  ; 
:ancl  prepare  ourfelves  for  his  triumph,   Hiat    we    may 
be    fuitable   attendants  on  him, *atr  that  gbri'ous  and 
longed-for  day. 

There  are  ftraggling  parties,  indeed,  who  xvatch 
for  our  halting  ;  and  ieldorn,  elfe,  cati  they  have  ad- 
vantage againil  us  :  but  their  heart  is'brofce  ;  and  if 
followed  in  our  Captain's  victorious  name,  they  will 
ft  ill  be  recoiling  ;  nothing  daunts  them  inbre  than  to 
fee  you  (land  to  it.  Your  adverfary  wouM  make 
you  a  bridge  of  gold,  or  any  thing,  even  to  tlie  half 
or  his  kingdom,  fo  you  would  found  a  retreat,  or 
fpeak  no  more  in  that  name,  "  gird  up,  therefore,  the 
loins  of  your  mind  ;"  let  an  holy  magnanimity  poi- 
Tefs  you  ;  as  knowing  your  conflicl:  (hall  end  in  your 
feeing  crowned.  You  run  not  for  an  uncertainty, 

therefore 


£a*  A  PRACTICAL  DISCOURSE 

therefore  fight  not  as  they  that  beat  the  air  :  for  it  is 
neverthelefs  true,  that  your  enemy  is  llubborn,  and 
your  conftant  purfuit  will  make  him  defpcrate  ;  fincc 
he  may  not  have  quarter,  he  will  do  all  he  can  not  to 
.die  alone  -?  .he  will  ftand  on  his  flumps  when  his  legs 
are  off,  or  lie  on  his  back  and  fight  :  for  his  malice  is 
implacable  :  he  will  never  give  over,  until  quite  out 
of  breath  :  which  yet  he  will  not  be  quite  without, 
while  we  have  any  $  we  expire  together.  But  here 
lies  the  odds,  that  we^  dying  in  the  conflict,  (hall  rife 
again  with  marks  of  honour,  and  our  laurel  hold  green 
to  eternity,  yea,  we  mail  fit  with  our  glorious  Captain 
in  his  triumphal  chariot,  Rev.  iii.  21.  But  our  ene- 
my lies  in  eternal  filence,  and  his  name  forgot  ;  or 
remembered  only  to  greater!  our  exultation  and  glory  : 
only,  as  before,  be  fure  you  ftand  to  it  $  fet  your  face 
as  a  flint,  as  your  Lord  and  Maftef  did  :  and  know, 
that  as  he  was  not  confounded,  io  neither , mall  you  r 
all  that  he  had,  you  have  on  your  fide,  and  the  merit 
of  his  improvement  added  to  it  :  what  power  the 
Father  gave  to  him,  he  delegates  to  you  ;  even  a 
"  power  over  all  the  power  "of  the  enemy  :"  as  it  were 
an  antidote  or  fuperfedeas,  to  invalidate  all  that  comes 
againft  you.  Wherefore  then  iliould  you  doubt  ? 
though  they  come  about  you  like  bees,  "in  the  name 
of  the  Lord  you  fhall  deftroy  them,"  PfuL  cxviti.  12. 
Remember  the  advantages  you  have  ;  befid.es  the 
bruifing  of  your  enemy's  head,  and  that  incurably,- 
your  own  Head  is  in  heaven  ;  and  he  is  there  .as  on  a 
mount,  to  behold  both  yours  and  your  enemy's  pof- 
ture,  and  to  fend  it  relief,  which  "  he  never  fails  to 
do  at  a  dead  lift,"  Ifa.  xli.  17.  chap,  xxv.  4.  And 
."  he  makes  interceffion  for  you,"  Heb.  vii.  25. 
While  you  are  fighting,  his  hands  are  up,  and  never 
weary,  and  therefore  you  may  be  confident  of  fuccefs.* 
Jt  was  by  virtue  of  his  prayer  that  Peter's  faith  did 
not  fail,  when  there  was  but  a  hair's  breadth  between" 
him  and  death  :  the  devil  winnowed,  but  Chri ft  flood 


OF  REDEMPTION.  223 

by,  and  "  held  the   wind  in  his  fift,"  Prov.  xxx.  4. 
Jer.  xxxi.  n.     But, 

Lqftly,  Suppofe  you  be  foiled  ;  things  go  not  with 
you  as  they  were  wont,  as  you  expefted  ;  and  that 
cafts  you  back  in  your  faith  ;  makes  you  cry  out, 
"  If  it  be  fo,  why  am  I  thus  ?  Gen.  xxv.  22.  Here 
the  Lord  fays  to  you  (as  once  to  his  fervant  Jofhua), 
"  Get  thee  up  ;  wherefore  lied  thou  thus  difcouraged 
upon  thy  face,"  Jofh.  vii.  10.  There  is  fornething 
to  be  done  :  find  out  the  troubler  of  thy  peace;  and 
give  it  no  quarter  ;  and  if  it  be  too  hard  for  thee,  as 
certainly  it  will,  call  in  the  mercy  promifed  in  Pfal. 
xii.  "  For  the  opprefllon  of  the  pofcr,  for  the  fighing 
of  the  needy,  now  will  I  arife,  faith  the  Lord,  and  fet 
him  in  fafety  from  him  that  puffeth  at  him,"  (verfe  5.) 
And  then  go  on  with  your  work  :  let  nothing  flop 
you  of  your  boafting  in  this  region,  this  upper  region 
of  the  grace  that  is  in  Chrift  Jefus  :  in  that  let  your 
ftrength  be  renewed,  the  journey  elfe  will  be  too  great 
for  you,  i  KingSj  xix.  7,  8.  and  in  that  ftrength  (oar 
aloft  ;  take  the  wings  of  that  eagle,  and  mount  tow- 
ards  heaven,  above  all  the  fmoak  and  duft,  both  of 
fe'f-ability  and  felf-weaknefs.  Make  your  boaft  of 
God  all  the  day  long  :  in  the  Lord  have  I  righteouf- 
neis  and  ftrength  :  Of  myfelt  I  can  do  nothing  ;  but 
through  Chrift  (the  ftrength  I  have  from  his  Re- 
demption) nothing  fhali  be  too  hard  for  me.  "O 
death,  where  is  thy  fling  ?  O  hell,  where  is  thy  victo- 
ry ?  The  (ling  of  death  is  fin,  and  the  ftrength  of  fin 
is  the  law  :  but  thanks  be  unto  God,  who  giveth  us 
the  victory,  through  our  Lord  Jefus  Chrift.  Amen." 
i  Cor.  xv.  55,  56,  57, 


6  F 


EFFECTUAL    CALLING, 


T 


H  E  docVme  of  Calling  (which  I  term  Ef- 
fectual, to  diftinguilli  it  from  that  which  is  outward 
only,  and  prevails  not)  refpecls  the  means  whereby, 
and  the  manner  how,  God's  cleft  are  actually  prepar- 
ed for  that  falvation  he  hath  choien  them  to  :  it  is 
God's  revealing  his  Son  in  them  j  and  he  doth  it  by 
the  Holy  Ghoft,  whole  office  it  is  to  fanctify  whom  the 
Father  hath  eleded,  and  Chrift  redeemed,  i  Pet;  i. 
2.  Jude,  verfe  i.  Theie  three  acts  ot  grace  are  pe- 
culiar to  the  three  perfons  of  the  facred  Trinity  ref- 
pedively,  and  are  all  predicated  of  the  fame  fubjeds ; 
and  that  as  a  party  feiecl,  and  diftinguimed  from  oth- 
ers :  they  are  u  chofen  out  of  the  world/'  John,  xv. 
19.  "  redeemed  from  among  men"  Rev.  xiv.  4.  and 
taken  4<  from  among  the  Gentiles/'  Ads,  xv.  14. 

Next  to  the  glory  of  his  grace,  and  the  honour  of 
his  Son,  the  Lord  hath  placed  the  bleilednefs  of  his 
choieu  as  the  principal  fcope  and  end  ot  all  he  Lath 
done  in  the  world,  or  will  do.  It  could  not,  there- 
fore>  (land  with  his  holy  wifdom,  to  leave  thofe  he 
was  pleaied  to  choofe  unto  falvation,  to  the  conduct 
of  their  own  underftanding  and  will,  with  fuch  means 
and  helps  as  they  have  in  common  with  other  men, 
and  thereon  to  fufpend  the  whole  ot  his  great  defign  ; 
for  by  luch  a  courie  it  would  not  only  be  liable  to 
P  truftration, 


*i6  A  PRACTICAL  DISCOURSE 

fruftratfoh,  but  be  certainly  defeated.  For  preven- 
tion whereof,  and  that  the  purpofe  of  his  grace  might 
Hand,  he  hath  made  it  of  the  fubftance  of  predeftma- 
tion,  to  prepare  and  apply  the  means,  as  well  as  to  ap- 
point the  end  ;  which  in  facred  language  is  termed  a 
"  giving  of  all  things  pertaining  to  life  and  godli- 
nefs,"  2  Pet.  i.  3. 

The  fumofwhat  I  intend  on  the  prefent  fubject  is 
^omprifed  in  the  following  proposition,  namely, 

Prop.  That  whatever  things  are  requifite  to  falva- 
tion,  are  given  cf  God  freely  to  all  the  elect  ; 
and  wrought  in  them  effectually,  by  the  divine 
power,  in  order  to  that  falvation  to  which  he 
hath  appointed  them. 

By  falvation  here,  I  underftand  the  faints  perfect 
fettlement  in  blefiedneis  and  glory  :  and,  by  things 
requifite  thereto,  all  tbofe  gifts,  graces,  and  opera- 
tions, that  are  any  way  neceiTary  to  their  actual  ob- 
tainment  of  that  ftate.  The  divine  power,  is  that 
ability  of  working  which  God  hath  referved  to  him- 
fe'lf ;  and  is  not  moved  or  governed  by  the  creature's 
act,  but  by  the  good  pleafure  of  his  own  will. 

That  divers  things  are  requifite  to  falvationj  needs 
no  proof  :  my  buiinefs  therefore  is  to  (hew, 

I.  What  thefe  requisites  to  falv'jtion  are. 

II.  What  root  it  is  they  proceed  from. 

III.  Whom  they  do  belong  unto,  and  by  what  right. 

IV.  The  way  and  manner  of  Gcd's  dilpenfing  them. 

I.  What  thefe  requifitesto  fa! ration  are. 

They  are  of  three  forts  ;  feme  to  be  done  for  us  ; 
iome  upon  us,  or  in  us ;  and  others  by  us  ;  yet  to  as 
not  without  the  fpecial  aid  and  affiftance  of  the  firil 
:io,enf,  that  good  Spirit  who  began. the  work,  and 
worketh  all  in  all.  The  great  thing  to  be  done  for 
us  (next  after  election),  is  redemption  from  fin  :  this- 

was 


OF  EFFECTUAL  CALLING.  to  7 

was  a  work  of  infinite  moment,  and  as  far  above  the 
Undertaking    of  creatures  :    for,    I.    The  jaftice  of 
God,   that   muft  be  fatisfied,  by  a  bearing  the  turfe 
due  to  tranfgreflbrs  :  by  this  we  arc  faved  from  wrath  ; 
and   without    this,   divine  juftice   will  not  open  the 
houfe  of  his  prifoners.     2.  All  righteoufnefs  muft  be 
fulfilled  by  an  ablolute  perfect  fubje&ion  to  the  law  : 
by  this;  we  are  interefted  in  eternal  Hie  -9  and  without 
this,  there  is   no  entering  into  reft.     3.    The   devil, 
who  had  the  power  of  death,  muft  be  deftroyed,  and 
his  works  of  darknefs  (by  which  he  leads   captive   at 
his  will)   diflblved  ;  that  life  and  immortality  might 
be    brought   to  light,  and  the  prey  delivered.     None 
of  wh;ch  works  could  ever  have  been  effeded,  but  by 
one  of  the  fame  nature  with  the   parties   peccant  or 
aggreffing,  and   yet  equal  in  power  and  dignity  with 
the   majefty   offended  3    for  which   caufe  and  end, 
*<  God   fent  forth  his   Son,   made  of  a  woman,   and 
made  unde*  the  law/'  &c.  Gal.   iv.  4,  5.  that  what 
the  law  .could  not  do,  becaufe  of  its  weaknefs  through 
the  fkfh,   the  Son  of  God,   in  the  likenef$  of  finful 
flefh,   might   perform  $  and  fo  condemn  fin  in  thst 
flcfh   which  gave  it  entrance,   Rom.  viii.  3.     This 
was  the  proper   fubjed  of  the  former  head,  namely, 
Redemption  :    the  end  of  which    (partly)   was,    to 
bring  in  the  next  fort  of  things  requifite  to  falvation, 
that  is,  fuch  as  are  to  be  done  upon  and  in  the  eledr, 
namely,   their  reconcilement   to  Gocl,   and  receiving 
the  adoption  of  fons.     This  is  the  adual  performance 
of  what  was  intentionally  in  el.-ftion,  aud  virtually  in 
the  death  of  Chrift,  as  the  neceffary  way  and  tnean^ 
to  their  ultimate  end.     The  fum  of  thefe  requifites 
confift  in  faith  and  fanftification,  2  ThefT.  ii.  13.   the 
orie  imports  otir  right,  the  other  our  capacity  ;  faitk 
intitles;    and  hblinefs  rriectens  :  both  which,  though 
exprcfled  as  two,  go  always   together,  as  if  but  one  ; 
and   are  as  infeparable  as  light  from  the  fun  :  and, 
without  thefe,  our  little  world  would  ftill  be  in  dark- 
nefs, notwithflanding  all  the  light  that   fhines  about 

us. 


2*S  A  PRACTICAL  DISCOURSE 

us,  or  within -us  :  neither  knowing  our  danger,   nor 
how  to  cfcape  it. 

i.  Faith.  This,  in  general,  is  that  fpiritual  light  in 
which  we  fee  ourfeives  by  nature  children  of  wrath, 
and  wholly  unable  to  change- our  (late,  and  withal,  do 
apprehend  "  God  j unifying  freely  by  his  grace,  through 
the  redemption  that  is  in  Jeius  Chrift,"  Rorn.  iii.  24. 
and  to  that  end,  do  roll  ourfeives  upon  him,  and  give 
up  ourfeives  to  his  laws  and  government.  It  is  ot  the 
elfence  of  faith,  to  empty  the  foul  of  (elf-ability. 
And,  i.  Of  its  own  underftanding  :  It  is  a  beam  of 
divine  light,  which  evidenceth  all  a  man's  natural 
knowledge  to  be  ignorance  and  darknels,  as  to  fpiritu- 
al things  :  the  apoltle  fpeaks  of  it,  as  of  a  faculty  new- 
Jy  given,  i  John,  v.  20.  and  the  nature  of  its  new 
objects  requires  it  ;  for  the  natural  man  cannot  dif- 
cern  the  things  of  God,  i  Cor.  ii.  14.  They  that 
have  the  bed  eyes  now,  were  fometimes  darknefs. 
Faith  empties  the  foul  of  its  own  righteoufnefs  ;  i. 
By  difcovering  the  uncleannefs  of  it,  Ifa.  Ixiv.  6.  2. 
By  thewing  the  neceility  of  a  better,  Rom.  iii.  20. 
3.  In  whom  this  better  righteoufnefs  is  to  be  found, 
chap.  x.  4.  4.  That  it  may  be  attained  and  had, 
chap.  iii.  21.  5.  That  being  attained,  the  foul  is 
fafe,  and  may  triumph  over  all,  chap.  viii.  34.  and 
chap.  vii.  25.  6.  That  this  better  righteoufnefs  and 
its  own  cannot  Pi  and  together,  Gal.  v.  2.  Rom.  x.  3. 
And  then,  3.  The  next  work  ot  faith  is,  to  empty 
the  ioul  of  its  own  (trength  ;  that  is,  of  all  confidence 
in  himleif,  as  to  the  -Qbtainrrient  of  that  better  righte- 
outnefs.  He  makes  it,  indeed,  his  bufinefs  to  be 
fhut  of  his  own,  and  nioft  gladly  world  be  inveftcd 
with  the  righteoufnefs  of  God  ;  but  finds  it  a  matter  of 
tranlcendent  difficulty  :  now  he  is  convinced  it  is  n.) 
eaiy  matter  to  be  laved  ;  lance  to  believe,  and  to  keep 
the  whole  law,  arc  things  of  an  equal  facility  -,  that  is 
they  are  both  alike  impoflihle  to  him  ;  but  nothing, 
he  knows,  is  too  hard  for  God,  and  therefore  takes 
hold  of  his  flrcngth,  lia.  xxvii.  5.  To  work  this 

faith 


OF  EFFECTUAL  CALLING 

faith  in  hirr?;  and  fo,  by  a  faith  unfeen,  believes  to  a 
kith  that  is  viiible,  Rom.  i.  17.  it  is  faith  that  is  at 
work  all  this  while,  though  the  foul  knows  it  not  till 
afterwards. 

2.  The  other  grand  requiiitc  to  faivation,  is  lanc- 
tifkation,  or  perional  inherent  holinefs.  Justification 
is  by  a  righteoufnefs  imputed  ;  fandlification,  infuied ; 
the  former  is  firft  in  order  of  nature  ;  they  commence 
together  in  point  ot  time,  even  as  light  in  the  air  at 
the  fun's  approach  ;  or  as  the  reverfing  an  outlawry 
inftantiy  re-inflates  the  party  in  his  former  privileges ; 
or  as  the  cancelling  a  bill  oi  attainder  reflores  the 
biood.  Sandification  is  the  divine  nature  communi- 
cated ;  by  which  the  whole  man  is  expr  lied,  with  his 
deeds,  or  rather  fubdued1  and  brought  under;  for 
they  are  not  totally  nulled  in  this  life  ;  only  proud 
flefh  is  put  down  from  its  feat  (and  that  is  a  great 
matter),  its  dominion  is  taken  away,  and  the  feed  of 
God  enthroned  in  its  ftead  :  and  fb  we  are  faid  to  be 
tranflated  out  of  Satan's  kingdom,  or  government, 
into  Chrift's,  Col.  i.  13.  It  is  lometimes  called  Re- 
generation, or  a  being  born  again,  John,  iii.  3.  the 
ieparating  a  man  from  his  wild  ftock,  and  grafting 
him  in  the  true,  Rom.  xi.  17.  the  forming  of  Chrilt 
in  us,  and  the  law  written  in  the  heart.  Heb.  viii.  10. 
that  is,  difpofitions  according  to  God,  or  an  heart  af- 
ter his  own.  It  is  alfo  termed,  the  patting  away  of 
old  things,  and  a  becoming  new  of  all,  2  Cor.  v.  17. 
there  is  a  change  of  principles,  fcope,  and  end  of  a 
man's  life.  Not  that  the  old  faculties  are  blotted  out 
or  deftroyed,  but  reduced  or  renewed,  according  to  the 
"  image  of  him  that  createth  it,"  Col.  iii.  10.  Rom. 
viii.  29.  As  the  body,  when  it  is  regenerated  (or 
raifed  again),  mail  be  the  fame  that  was  fown  ;  but 
f )  changed,  and  dignified  in  its  qualities,  as  if  it  were 
another  :  fo,  in  the  foul's  regeneration,  the  lame  urv- 
demanding,  will,  and  affections  do  remain  ;  buttjuite 
otherwife  difpofed  and  qualified,  according  to  the  new 
ohjefts  they  are  to  fconverfe  with,  And  this  is  fb 

mala 


23P  A  PRACTICAL  DISCOURSE 

main  a  requifite  to  falyation,  that  we  arc  not  capable 
of  heaven  without  it  :  even  the  local    heaven    would 
not  be  a  place  of  happinefs   (o   a   foul    unfan<5lif]ed  : 
no  communion  there   without    concord  :    and  that 
is  the  reafon  why  Ipiritual  notions  are  fo  difguflful    to 
carnal  men  ;  and  if  they  cannot  endure  the   (hadow, 
how  fliould  they  bear  the  fubftance  and  thing  it  (elf  ? 
in  this  work  the  foul  is  paffiye  :  but  being  thus  quick- 
ened by  the   Spirit  of  life  from   God,  and  fet  upon 
their  feet,  they  ar.e  capacitated  for  adion  ;  and  now 
(fay  they,  as  Daniel,  now)  "  let  my  Lord  fpeak,  for 
thou  baft  ftrengthened  me,"  Dan.  x.  1 9,  And  thence- 
forth their  work  and  bufi.nefs  is;  :f  to  walk  worthy  of 
the  Lord  jV  to  glorify  that  grace  which  hath  favecl 
them  ;  to  walk   before  God  in   the  daily  cxercife  o£ 
thofe  graces  he  hath  given  them  ;  and.  to  prefs  after 
perfection,  that  is,  a  ripenefs  in  grace,,  or  rneetnefs  for 
that  ftate  of  glory  which  ajl  tfctfe  are  preparatory  to  ; 
to   (bew   forth  his  praifes  ;  tue  virtues  of  him  that 
hath  called  thern  ;  making  his  law  their  rule,  and  his 
glory  their  end  above  all  -,  and  all  it)  a  way  of  dutiful 
gratitude  :  for  though  ye  may,   and  pgght  to  have 
reipcct  to  your  own  ialvation,  peace  and  comfort ;  yet 
fo,  as  to  fubftitute  all  to  the  glory  of  the  grace  ot 
God  :  and  take  this  by  the  way,  to  encourage  you  in 
your  duty,  that  the  glory  of  God,  and  his  people's 
bleiTednefs  are  fo  enterwoyen,  as  never  to  be  divided  : 
while  ye  keep  that  moft  directly  in  your  eye  and  fcope, 
your  own  concerns  are  moft  currently  going  on  ;  they 
fall  in  together,  and  keep  in  the  fame  channel. 

II.  Whence  thefe  requifites  to  falvation  dp  proceed. 

That  men  mi^ht  know  thcmfelvcs  to  be  creatures, 
it  was  needful  to.  know  the  world  had  a  beginning,  by 
whom,  and  how  :  and  no  lefs  needful  to  know  the 
original  of  the  world  renewed.  The  not  minding  of 
which,  may  have  bc^en  the  occaficm  of  men*s  alcrib- 
ing.  the  r.cv.  n  to  the  coixou.rfe  of  free-will 

'  atoms  ; 


OF  EFFECTUAL  CALLING.  231 

atoms  :  which  teems   at    lealr,    as  irrational  as  the 
contingent  coming  together  of  the  viable  frame. 

Our  prcient  inquiry  therefore  is,  touching  the  nu- 
thor  of  faith  and  holinefs  :  what  root  they  fpring 
from  ;  who,  or  what  is  the  efficient  caufe  of  regene- 
ration ;  what  power  it  is  by  which  the  new  creature 
is  formed,  and  brought  forth.  Our  afiertion  is,  that 
the  new  creature  is  God's  workmanfhip,  entirely  and 
alone.  This  the  Scriptures  fcems  evident  for,  and  de- 
livers in  pofitive  terms  in  James,  i.  17.  "  Every  good 
o-ft,  and  every  perf eel  gift,  is  from  above,  and  cometh 
down  from  the  Father  of  lights  :"  which  is  fo  full 
an  anfwer  to  the  queftion,  as  one  would  think  admits 
of  no  reply.  But  being  a  truth  unacceptable  to  na- 
ture, and  fuch  {hiving  among  men  to  intitle  the  hu- 
man power  and  will  to  the  fatherhood  of  this  new 
creation,  it  muft  be  argued  :  and  our  argument  for 
it  is  this  ;  that  the  new  creature  muft  b^  wrought, 
either  by  a  divine  power,  en*  by  a  natural  power,  or  by 
a  concurrence  of  both  together.  But, 

Firfly  It  cannot  be  wrought  by  a  natural  power, 
and  that  for  fuch  reafons  as  thefe  : 

Arg.  I.  Becauie  it  is  a  creature  ;  and,  of  all  crea- 
tures, the  nobltft  and  moft  excellent.  All  the  vir- 
tuofi  in  the  world  are  not  able  to  make  an  atom  : 
they  may  refine  and  fublimate  things  that  are,  but 
cannot  give  being  to  the  lead  thing  that  is  not.  How 
then  fhould  the  natural  man  give  being  to  the  new 
creation  ?  To  luppole  fuch  a  thing  would  be  a  de- 
grading to  the  divine  nature  ;  a  letting  the  image  of 
the  heavenly  below  that  of  the  earthly  :  for  he  that 
builds,  is  worthy  of  more  honour  than  the  thing  that 
is  built  by  him,  jrkb.  Hi.  3. 

Arg.  IL  Nothing  can  afford  what  it  hath  not  in 
itfelf.  Now,  every  foul,  in  nature,  is  darknefb,  and 
pofleffed  with  an  habitual  averfion  irom  God  :  but 
light  is  not  brought  out  of  darknefs,  nor  iricndihip 
out  of  enmity  :  no  man  will  exped  grapes  from 
thorns  ;  the  prgdudt  will  be*  accorviing  to  that  ci 


*3*  A  PRACTICAL  BISCOURSB 

which  it  is  produced  ;  every  feed  will  have  its  own 
body,  i  Cor.  xv.  38.  an  evil  tree  cannot  bring  forth 
good  fruit,  Matth.  yii.  18.  that  which  is  born  of  the 
flefh  is  flefh,  John,  iii.  6.  and  will  never  be  better  . 
therefore  the  new  creature,  being  a  divine  thing,  can- 
not be  educed  of  natural  principles. 

Arg.  III.  The  natural  man  is  not  only  void  of  all 
virtue  and  property  that  tends  to  regeneration  ;  but 
is  oppofite  thereto.  To  be  grafted  into  the  true  ol- 
ive-tree, is  contrary  to  nature,  Rom.  xi.  24.  "  the 
carnal  mind  is  enmity  againft  God,"  Rom.  viii.  7. 
and  enmity  being  a  principle  uncapable  of  reconcile- 
ment, it  cannot  be  fuppoied  it  will  help  to  deftroy  it- 
ielf :  "  they  will  not  io  much  as  feek  after  God,  nor 
take  him  into  their  thoughts/3  Pfal.  x.  4.  Satan 
they  follow  with  natural  motion,  John,  viii.  44.  but 
as  for  the  word  of  the  Lord,  they  profefs  ftoutly,  they 
ff  will  not  hearken  unto  it/'  Jer.  xlix.  6.  '*.  they  have 
loved  llrangers,  and  after  them  they  will  go/'  chap. 
ii.  25.  So  defperately  wicked  are  the  hearts  of  men, 
chap.  xvii.  9.  they  are  even  made  up  of  ftefhly  lufts, 
which  war  againft  the  foul,  and  whatfoever  hath  ref- 
pect  to  its  happy  reftorement.  And  this  enmity  is 
maintained  and  animated,  ( i.)  By  the  darknefs  that 
is  in  them  ;  which  all  men  in  nature  are  filled  with  ; 
or  with  falie  lights,  which  are  equally  pernicious  and 
obftra&ive  to  this  work  :  by  reafon  whereof,  the 
mod  glorious  objects,  though  juft  before  them,  are 
hid  from  their  eyes  :  they  do  not,  nor  they  cannot 
difcern  the  things  which  are  of  God,  i  Cor.  ii.  14, 
they  have  falfe  conceptions  of  every  thing  ;  call  good 
evil,  and  evil  good  ;  put  light  for  darknefs,  and  dark- 
nets  for  light ;  and  the  moil  excellent  things  are  com- 
monly turtheft  off  their  approbation.  It  is  a  known 
experiment,  that  the  more  fpiritual  any  truth  is,  the 
more  will  carnal  rcafoa  object  againft  it  :  "  how  can 
thefc  things  be  ?"  John,  iii.  9.  and  "  how  can  this 
man  give  us  his  fkih  to  eat  '"  chap.  yi.  52.  By  ail 
the  underflanding  that  men  have  before  conversion, 

they 


OF  EFFECTUAL  CALLING.  133 

they  are  but  more  ftrongly  prejudiced  againft  the 
truth,  Acts,  xvii.  18.  i  Cor.  i.  19.  23.  (2.)  This 
enmity  is  further  confirmed  and  fixed  by  the  natural- 
ity  of  it.  If  it  were  an  adventitious  quality,  it  might 
poflibly  be  leparated  ;  but  now  it  cannot  by  any  ht> 
man  power.  And  that  it  is  natural,  appears,  in  that 
the  univerfality  of  mankind  is  infecled  with  it  :  it  is 
not  here  and  there  one,  but  all  and  every  one,  Jews 
and  Gentiles,  are  all  under  fin  ;  "  none  that  under- 
ftandeth  j  none  that  teeketh  after  God  ;  none  that 
doth  good,  no,  not  one,"  Rom.  iii.  9 — 18.  all  fk(h 
had  corrupted  his  ways,"  Gen.  vi.  12.  every  abom- 
ination of  their  heart  is  only  evil,  and  that  continual- 
ly," chap.  viii.  2f.  "  every  man  is  brutifh  and  alto- 
gether filthy,"  Jer.  x.  14.  <c  and  this  is  their  root  ; 
conceived  in  fin/1  Pfal.  li.  5.  "  they  go  aftray  from 
the  womb/*  P/al.  Iviii.  3.  It  alto  grows  up  with 
them  ;  and  the  longer  it  lives,  the  worie  it  is,  and  the 
more  impregnable,  Jer.  xiii.  23.  "it  is  not  {abject  to 
the  law  ot  God,  neither  indeed  can  be,"  Rom.  viii. 
7.  And  though,  at  times,  they  look  another  way 
(like  bullets  of  ftone  or  lead,  which,  acted  by  a  for* 
eign  power,  are  mounted  into  the  air),  their  upward 
motion  quickly  ceafeth,  becaufe  it  was  not  natural  j 
they  come  again  to  th?ir  centre  of  their  own  accord, 
and  there  they  live  and  die  :  as  was  verified  in  Saul, 
Ahab,  Agrippa,  and  others. 

Arg.  IV.  The  new  creature  cannot  be  the  produd 
of  natural  power,  becaufe  every  thing  is  received  and 
improved  according  to  the  nature  of  that  which  re- 
ceives it.  Plants,  and  other  creatures,  turn  all  theic 
nourifhment  into  their  own  fpecies  and  property.  A 
vine  and  a  thiftie,  both  planted  in  one  foil,  have  the 
lame  fun,  dew,  air,  and  other  influences  common  to 
both,  yet  each  one  coverts  the  whole  of  that  it  re- 
ceives into  its  own  fubftance  aad  kind.  You  may 
plant  and  prune,  dig  and  dung  an  evil  tree,  btftowt 
what  pains  you  will  upon  it,  it  does  all  but  enable 
the  more  pregnant  production  of  evil  fruic  :  pil  fq 

dbtk 


234  A  PRACTICAL  DISCOURSE 

doth  the  natural  man,  even  turn  the  grace  of  God  iri~ 
to  lafcivioufnefs,  jude,  ver.  4.  as  to  the  pure  ail 
things  are  pure  ;  io  to  the  impure  all  things  are  defil- 
ed, Tit.  i.  15.  "  David,  by  his  afflictions,  learned  io 
keep  God's  Jaws,  P!kl.  cxix.  6,  7.  but  Ahaz  treipaf- 
ied  yet  more,  2  Chron.  xxviii.  22.  Good  Jofiah's 
heart  melts  at  reading  the  law,  he  humbles  bimfelf, 
and  falls  to  reforming,  chap,  xxxiv.  27.  31.  but  wick- 
ed Johoiakim,  he  cuts  the  roll  in  pieces,  and  burns  it, 
Jer.  xxxvi.  23.  thus  fin,  that  is,  corrupt  nature, 
works  death  by  that  which  is  good,  Rom.  vii,  8, 
io. 

Secondly >  That  the  new  creature  is  not  wrought  by 
the  concurrence  of  divine  and  natural  power  together, 
the  following  argumets  (hew. 

Arg.  I.  The  Holy  Ghoft  needs  no  afliftance  in  his 
work  :  who  and  where  is  he  that  flood  up  for  his  help 
when  he  moved  on  the  waters,  and  brought  forth 
this  world  into  foi'm  ?  Gen.  i.  2.  Job.  xxxviii.  4. 
when  he  weighed  the  mountains  in  kales,  and  the 
hills  in  a  balance  ?  -I fa.  xl.  12.  14.  He  that  made  all 
things  of  nothing,  cannot  be  fuppofed  to  need  the  aid 
of  any.  As  man  had  nothing  to  do  in  the  concep- 
tion of  ChrifVs  human  nature,  but  the  power  ot  the 
Moft  High  was  alone  in  that  work  ;  fo  alfo  it  is  in 
forming  Chrifl  within  us.  Why  fhould  he  call  in  the 
aid  of  another,  unlets  deficient  in  himfelf  ?  and  he 
muft  be  greatly  put  to  it,  that  takes  in  the  help,  of  an 
enemy. 

Arg.  II.  If  the  Holy  Ghofl  had  need  of  help,  the 
fiefh  affords  not  the  leaft,  nor  can.  For,  (i.)  The 
natural  man  is  "  without  ftrength,"  Rom.  v.  6. 
The  bed  natured  man  in  the  world  (until  regenerate) 
is  but  flefb  ;  and  '•<  all  fleflris  grafs,  and  the  glory  of 
it  as  the  flower  of  grafs,"  i  Pet.  i.  24.  which  fades  in 
a  moment  ;  it  is  an  arm  that  has  no  ftrength,  Job, 
xxvi.  2.  makes  a  fhew,  but  can  do  nothing.  And  it 
is  not  weak  only  in  itfelf,  but  it  renders  weak  and 
impotent  whatever  reJies  upon  it,  cr  may  be  ufe-d  by 

it. 


OF  EFFECTUAL  CALLING.  335 

K,  for  any  fpiritual  end  :  a  firaw  in  the  hand  of  a  gi- 
ant will  make  no  deeper  imprefTicn  than  if  in  the  hand1 
pf  a  ftrippling  :  the  law  itfelf,  "  which   was  ordained 
to  life,  is  made  weak  through   the  flem,"  Rom.  vii. 
lo.  with   chap.  viii.  3.     The  flefh  is  on  an  oppofite 
principle,  at  perfect  enmity  againft  the  holy  feed  ;  as 
you   lee  before  :  it  anfWets,  as  Pharaoh,  "  Who  is 
the  Lord,  that  I  fhould  obey  him  ?"  Exod.  v.  2.  its 
whole  bufmefs  is  to  crufh  the  workings  of  the  Spirit  ; 
and   the   conflict   ceafeth  not,  but  in  the  total  over- 
throw of  r.he  one  party.     The  flefh  and   the  fpirit  al- 
ways have  been,  are,  and  will  be  two  -,  yea,  even  where 
the  enmity  hath  loft  its  dominion,  it  will  maintain  a 
conflict  to  the  laft  -,  and  if  the  one  fights  againft  the 
other  after  the  new  creature  is  formed,  it  will  doubt- 
lefs  oppole  the  firft  formation  of  it.  (3.)  If  we  iliould 
fuppofe  the  flefh  able,  in  any  refpecl,  to  give  afliftance 
in  this  work,  the  Holy  Ghoft  would  none  of  it  : 
«  what  concord  hath  Chrift  with  Belial  ?"  2  Cor.  vi. 
2.     Such  mixtures  are  an  abomination  to  him  :  he 
-would  not  permit  his  people  to  yoke  an  ox  and  an  afs 
together  in  ploughing,  Deut.  xxii.   10.  nor  to  fow 
their  land  with  divers  feeds,  verfe  9.  and  if  in  building 
an  altar  their  tools  were  lifted  upon  it,  the  Lord  reck- 
pns  it  defiled,  Exod.  xx.  25.  (4.)   Suppofe  a  poffibil- 
ity  of  conjunction  :  what  would  be  the  iffue  of  it  ? 
"  when  the  fons  of  God  went  in  to  the  daughters  of 
men,  giants  were  born  to  them,"  Gen.  vi.  4.  If  crea- 
tures of  tveral  kinds   fhould  couple  together,  what 
can  be  produced  b>ut  a  monfter  in  nature  7  luch  mon- 
fters  in  fpirituals  are  hypocrites  and  temporary  believ- 
ers :  in  whom  there  is  fomething  begotton  OH   their 
wills,  by  the  common  drivings  and  enlightenings  of 
the  Spirit,  which  attains  to  a  kind  of  formality,  but 
proves,  in  the  end,  a  lump  of  dead  flefli  :  it  never 
comes  to  be  a  new   creature  :  as  you  fee  in  Her- 
od and  Agrippa.     An    owl's  egg,  though  -hatched  by 
a  dove  or  eagle,  will  prove  but  a  night-bird  :  the  feed 
of  the  bond-woman  wifi  be  carnal,  though  Abraham 
hi&felf  be  the  father  of  it.  Tq 


236-  A  PRACTICAL  DISCOURSE 

To  illuflrate  this  a  little  farther,  I  would  briefly  re- 
count what  moil  probably  mould  influence  the  hearts 
of  men,  and  lead  them  to  repentance  ;  with  their 
common,  if  not  conftant  effect,  when  left  to  their 
free-will  improvements.  I  reduce  them  to  five  :  a 
profperous  condition  ;  afflictions  ;  the  word  of  God  -y 
the  Drivings  of  the  Spirit  ;  and  miracles. 

1.  Proiperity  :  this,   we  find,   hath  not  done  it. 
How  many  have   been  the  worfe,   and  how  few,  if 
any,   the   better  for  it  ?  even  "  Jefhurun   waxed  fat 
and  kicked,"   Deut.  xxxii.  15.     In  the   time  of  the 
Judges,  whenever  they  had  refpite  from  trouble,  they 
prefently  fell  to  idolatry  :  "  when  Uzziah  was  ftrong, 
his  heart  was   lifted    up  to  his  deflru&ion,"  2  Chron. 
xxvi.  1 6.     Some  there  be  that  are  not  in  trouble  like 
other   men  ;  their  eyes  ftand  out  with  fatneis  -,  they 
have   more   than  heart  can  wifh,  &c.    But  are  they 
bettered  by  it  ?  no  ;  ^  pride  compaffeth  them  about 
•like  a  chain,  and   they  fet   their  mouths  againft  the 
heavens,1'  Pfal.   Ixxiii.  3 — •<).  fo  true  is  that   maxim, 
"  Let  favour  be  fhewn  to  the  wicked,  yet  will  he  not 
learn  rrghteou-fncfs  :  in  the  lancl  of  uprightnefs  will  he 
deal  unjuflly,"  I  fa,  xxvi.  10. 

2.  Afflictions   and  judgments  will  not  do  it.     It 
appears  by  Amos,  that  that  people  were  loaded  witl\ 
variety  of  judgments,  "  yet  they  turned  not  to  him 
that  finote  them,"  Amos,   iv.  6—12.  the  more  they 
were   (Fricken,    the    more  they  revolted,"  Ifa.  i.  5. 
"  The    Lord   was    wroth   with  Ephraim,  and   fmote 
him  y  he  hid   his   face   from    him,   and   was  wroth" 
(which,  if  any  thing,  fhould  have  moved  him)  :  but 
what  cares  Ephraim  ?  "  he  went  on  frowardly  in  the 
way  of  his  heart,"   Ifa.  Ivii.  7.     The   Jews   continue 
to  t'.iis  day  in  their  unbelief,  though  "  wrath  be  come 
upon    them   to   the   uttermafl."     The  antichriftian 
world, ' when  vinls  of  wrath   were    poured    forth  upon 
them,  <c  they  blalphemed  God,   and    repented    not/' 
Kev,  xvi.  9 — n.    Hof-   vii%  9,   10.  thus,   "  bray  a 
fool  in  a  mortar,  yet  will    not  his  foolifhnefs  depart 

from 


OF  EFFECTUAL  .CALLING.  237 

from  him,"  Prov.  xxii.  27.  it  is  natural  to  him,  and 
therefore  infeparable. 

3.  The  word  of  God  and  his  ordinances. — Neither 
is  it  in  thefe  to  turn  the  heart  back  again.     Of  this, 
the   people  of  lirael  are  a  pregnant   example  ;  *c  to 
them  were  committed  the  oracles. of  God,"  Rom.  iii. 

2.  no  nation  had  God  fo  nigh  them  as  they,  Deut. 
iv.  7.  and  yet  the  mod  ftubborn,  ftiff-necked  people 
that  ever  the  earth  bore.     "  The   Lord   fends   them 
his  prophets,   rifing  early   and   fending,"    2   Chron. 
xxxvi.    1.5,    16.  and    fee  how    they  are  ufed  !  firft, 
"  they  flight    his   meflengers,   and   fend  them  away 
empty,"  jer.   xxv.  3,  4.  then  they  fall  to  "  beating 
and  impriioning  of  them,"  Jer.  xxxvii.  15.  yea,  they 
proceed    farther  (for  this   enmity  knows  no  bounds), 
iorne  they  ftoned,  others  they  "  flew  with  the  fword," 
Luke,  xx.  10 — 15.  when  was  there  one  that  efcaped 
them  ?    At  lad  he  fends  them  his  Son  ;  furely,  "they 
\viil  reverence  him  !"  No,  this  is  the  heir  ;  come,  let 
us  kill  him,"   Mat  xxi.  38.  and  thus  they  went  on, 
until  there  was  no  remedy,"  2  Chron  xxxvi.  16. 

4.  The  world  of  ungodly  in   Noah's  time. — After 
warning  of  the  flood,  they   had   the  "  Spirit  of  God 
flriving  with  them  fix-fcore  years  together,"  Gen.  vi. 

3.  and  yet,  not  a  man  in  the  whole  univerfe   prevail- 
ed upon.     The  people  in  the  wildernefs — how  many 
ways  did  the  Lord  ftrive  with  them,  by  mighty  de- 
liverances, terrible  appearances,  merciful   providences, 
dreadful  judgments  ;  and  this  forty  years  together  ! 
and  yet,  ftiil  they  went   on  "  rebelling  againft   him, 
and  vexing  his  Holy  Spirit,"  I(a.  Ixiii.  10. 

5.  Miracles  will  not  do  it. — What  a  multitude  of 
thete,  mingled  with  judgments,    were    (hewn   upon 
Pharaoh  !  all  which  did    but   further   harden    him, 
Exod.   vii.    14 — 22.  chap.  viii.  19.  chap,  ix,  7,  &c. 
Then  the  people  of  the  wildernefs  :  take   but   that 
one  inftance  of  Corah  and  his  company  ;  "  the  earth 
clave  afunder,  and  fwallowed  up  the  chief  of  the  mu- 
tineers, with  all  that  they  had  :  they  went  alive  into 

the 


*3*  A  PRACTICAL  DISCOURSE 

the  pit,"  Numb.  xvi.  32.  two  hundred  and  fifty 
more  were  confumed  by  fire  from  heaven,  verfe  35. 
which  one  would  think  mould  caufe  them  to  fear  the 
Lord,  and  do  not  more  prefumptuoufly  ;  and  yet  the 
next  thing  we  hear  of  them,  on  the  very  morrow, 
they  are  at  it  again  ;  and  that  not  a  party  of  them* 
but  the  whole  congregation,  verfe  41.  All  which 
confidered  and  laid  together,  it  follows,  with  much 
evidence, 

Thirdly,  That  the  new  creature  is  the  produd  of 
divine  power  alone.  A  point  of  great  concernment, 
if  duly  confidered. 

The  evangelift  John  is  clear  on  our  fide,  touching 
this  original  and  pedigree  of  it  ;  both  whence  it  is 
notj  and  whence  it  is  :  "  it  is  born,  not  of  blood  ;" 
that  is,  it  belongs  hot  to,  nor  is  brought  forth  in  any, 
as  they  are  men  made  of  flefh  and  blood  5  nor  as  they 
are  "  Abraham's  feed  according  to  the  flefh,"'  Rom. 
ix.  7.  nor  is  it  born  «  of  the  will  of  the  flefh  ;"  the 
carnal  and  fenfual  affections  have  nothing  to  do  in  the 
fpiritual  birth  :  "  nor  of  the  will  of  man  •"  the  ra- 
tional faculties,  by  which  men  are  fet  above  the  rank 
of  other  creatures,  even  thefe  contribute  nothing  to 
our  divine  fonfhip  :  c<  but  it  is  of  God,"  John,  i.  13. 
that  is,  it  is  his  work  alone  ;  and  the  natural  man 
has  nothing  to  do  in  it  :  he  is  as  perfectly  unaclive 
in  it,  as  the  dry  bones  in  cauiing  themfelves  to  live, 
Ezek.  xxx vii.  5.  9.  14.  or  as  Lazarus  in  reviving 
himfelf ;  of  whom  it  is  faid,  "  He  that  was  dead 
came  forth  bound  Innd  and  foot,"  John,  xi.  44. 
which  was  fuch  a  demonftration  of  divine  power,  that 
the  Phanfees  themfelves  acknowledge,  "  if  they  now 
let  him  alone,  all  men  will  believe  in  him,"  John,  xi. 
48.  (And  it  it  were  not  fo,  the  Lord  alone  ftiould 
not  be  exalted.)  And  with  this  falls  in  that  other 
beloved  difdple,  James  ;  <c  Of  his  own  will  begat  he 
us,"  James,  i.  1 1.  2  Pet.  i.  8.  that  is,  by  his  own 
divine  power  he  forms  and  brings  forth  the  new  crea- 
tion, without  any  affiltince  from  the  old,  or  co-opera- 
tion 


OF  EFFECTUAL  CALLING.  239 

tion  of  it  :  they  contribute  no  more  to  it,  than  thofc 
who  fleep  in  the  duft  to  their  own  refurre&ion.  Pe- 
ter, he  alio  tells  us,  "  It  is  born  of  incorruptible  feed," 
i  Pet.  i.  23.  and  John,  again,  that  "  it  is  born  of 
the  Spirit,"  John,  iii.  8.  which  is  plainly  to  be  of  the 
offspring  of  God.  Of  like  tenor  is  that  of  the  proph- 
et, "  Thou  haft  wrought  all  our  woiks  in  us,"  Ifa. 
xxvi.  12.  and  that  of  Paul,  "  We  are  his  workman- 
mip,"  Ephef.  i.  10.  as  alfo  that  of  the  Pfalmift,  "  It 
is  he  that  hath  made  us,  and  not  we  ourfelves,  his 
people,"  Pfal.  c.  2.  We  find  it  here,  and  in  John, 
expreiled  both  negatively  and  pofitivefy  ;  as  purpofely 
and  for  ever  to  exclude  whatever  is  in  man,  from  be- 
ing fo  much  as  thought  contributary  to  the  new  cre- 
ation ;  and  tnat  the  whole  work  might  be  fathered 
upon  God  only  :  which  is,  indeed,  the  natural  refult 
of  all  thofe  Scriptures  which  ipeak  of  it  under  the  no- 
tion of  a  creature  ;  which  neceilarily  implies,  that 
the  whole  of  it,  both  matter  and  form,  is  from  the 
Creator  :  for,  in  truth,  a  creature's  foundation  is 
nothing,  befides  the  good  plea fu re  of  God.  Jt  may 
further  be  noted,  that  in  James,  "  the  Father  of 
lights"  is  (aid  to  beget  it  ;  and  in  the  Galatians* 
"  Jerufalem  which  is  above"  to  be  the  mother  of  it  ; 
and  in  John,  as  before,  that  it  is  born  of  the  Spirit. 
No'y,  it  father  and  mother,  begetter  and  bringer 
forth,  are  both  in  heaven,  what  mall  the  man  of 
earth  found  his  pretenfions  upon,  as  to  the  parentage 
of  the  new  creature  ? 

And  further,  it  is  worthy  of  remark  ;  I.  What 
fort  of  initruments  were  moftly  ufed  in  this  work. 
Not  the  learned,  but  illiterate  men  :  and  of  thefe, 
fuch  mod:  eminently  as  had  neither  elegancy  of  fpeech, 
nor  majeftic  prefence,  i  Cor.  x.  10.  and  the  end  oif 
this  was,  that  it  might  appear*  and  men  might  be 
convinced,  that  "  their  faith  flood  not  in  (was  neither 
made  nor  maintained  by)  the  wifdom.  of  men3  but 
the  power  of  God,"  i  Cor.  ii.  3,  4,  5. 

the 


«4S  A  PRACTICAL  DISCOURSE 

The  natural  unaptnefs  of  the  perfons  commonly 
wrought  upon,  to  receive  thofe  high-born  principles  : 
not  many  of  the  wife  and  noble,  but  the  poor,  bale, 
and  foolilh  ;  that  is,  in  comparifon  of  others.  And 
'why  thefe  ?  Truly  it  was  to  make  good  the  truth 
that  is  here  afferted,  namely,  "  That  no  flefh  might 
glory  in  his  prefence,"  chap.  i.  26 — 29.  And  yet 
like  wife  take  notice,  that  the  wife  and  noble  were  not 
excluded  j  witnefs  the  wife  of  Herod's  fteward,  Jo- 
feph,  Nicodemus,  and  Sergius  Paulus,  a  prudent  man  : 
which  further  iiluftrates  the  power  of  God,  in  that  he 
did,  by  thole  weak  and  contemptible  means,  bring  in 
alfo  fuch  as  thefe. 

3.  The  Scripture  is  fo  erilphaticaity  afcribing  this 
work,  unto  God  :  which  kind  of  afcription  were  very 
knproper,  if  faith  and  holinefs  were  things  fo  common, 
and  eafily  attained,  and  the  natural  man  fo  able  and 
virtuous  an  engine  in  that  work,  as  mod  men  imag- 
ine. Paul  (tiles  it,  "  The  faith  of  the  operation  of 
God,"  Col.  ii.  12.  Ifaiah  makes  it  dependent  on 
the  <f  arm  of  the  Lord  revealed,"  Jfa.  liii.  i.  that  is, 
made  bare,  and  put  forth  to  the  utmoft.  Our  Sa- 
viour, he  attributes  it  to  God  the  Father,  as  Lord  of 
heaven  and  earth,  Matth.  xi.  25.  And  Paul,  again, 
to  the  "  exceeding  greatnefs  of  his  mighty  power, 
even  the  fame  by  which  he  raifed  Jefus  Chrift  from 
the  dead,  Col.  i.  12.  even  then,  when  the  fins  of  all 
his  people  lay  upon  him  ;  and  all  the  malice,  ftrengtb, 
and  fubtilty  of  the  powers  of  darkneis  were  up  in 
arms  againtt  it  :  which  was  indeed  the  higheft  indi- 
cation ot  divine  power  that  ever  was  put  forth,  or 
(hall  be. 

HI.  The  next  thing  to  be N(hewn  is,  who  thole  blefTed 
ones  are  to  who.n  thefe  requifites  to  falvation  d® 
belong ;  and  by  what  title. 

The  anfwer  is  they  all  do  belong  to  e-ecl:  perfons, 
and  rhat  in  right  of  their  Election.  Elect  and  Believer 

are 


OF  EFFECTUAL  CALLING.  *4t 

arc  convertible  terms  :  every  believer  is  an  elect  perfon, 
&  every  elect  perfon  is  a  believer,  or  fhall  be  in  his  time. 
This  right, indeed,  isnextly  founded  upon  redemption; 
but  being  originally  from  Election,  I  mall  fpeak  here 
only  to  that.  To  put  effects  in  the  place  of  caufes,  and 
caufes  of  effects,  is  a  great  abfurdity  in  natural  things; 
and  yet  how  prone  are  we  to  it  in  matters  of  divine 
concernment  !  which  chiefly  comes  from  the  pride  of 
cur  fpirits,  who  fain  would  be  fomebody  in  procuring 
our  own  happinefs  ;  and  do  therefore  afcribe  it  to 
any  caufe,  rather  than  that  which  is  proper  to  it* 
This  is  a  great  evil  ;  and  the  more  perilous  and  catch- 
ing, becaufe  efpoufed  by  fome  of  no  common  profeffion 
and  that  with  great  pretences  of  reafon  for  it.  To  re- 
fute which,  your  moll  rational  courfe  will  be  to  fearcli 
and  confult  the  Scriptures  ;  whole  teftimony,  and 
right  reafon,  do  always  fort  together  :  and  if  by  this 
afcent  you  follow  falvation,  and  all  the  conducements 
thereto  up  to  their  head,  you  fhall  find  them  all  to 
be  intirely  and  abiolutely  of  God,  and  contained  in  the 
fame  decree  ;  and,  contequently,  that  faith  and  holi- 
nefs  are  the  effects  and  certain  confequences  of  elec- 
tion. 

The  genuine  import  of  Scripture-falvation  is  broad 
and  comprehenlive,  extending  to  all  manner  of  icqui- 
fites  which  any  way  conduce  to  the  perfect  accom- 
plifhment  of  the  thing  itfelf.  Outward  falvation, 
whatever  belongs  to  the  outward  man's  prelervation  ; 
as  water,  bread,  walls,  bulwarks,  &c.  I  fa.  xxvi.  i. 
"  Salvation  will  appoint  walls  and  bulwarks  ;"  that 
is,  the  promife  of  falvation  implies  and  carries  in  it  all 
things  pertaining  to  fafety  :  fo  fpiritual  ialvation, 
whatever  pertains  to blefTednefs and  glory  ;  as  redemp- 
tion from  fin,  faith,  holinefs,  and  holding  out  to  the 
end  :  any  of  which  being  abfent,  would  invalidate  all 
the  reft,  as  one  round  of  a  ladder  plucked  out,  hin- 
ders your  afcent  to  the  top.  If  one  gives  me  a  piece 
of  land  that  is  all  around  inclofed,  the  law  gives  me  a 
way  to  it  (thpugh  no  exprefs  mention  thereof  in  my 
CL  deed), 


tip  A  PRACTICAL  DISCOURSE 

deed),  fo  as  tov  take  the  profits  ;  his  gift  would 
otherwife  little  avail  me.  Salvation  is  that  the  cleft 
are  endowed  with  ;  faith  and  holinefs  the  neceffary 
way  to  their  actual  pofleffion  :  and,  therefore,  thefe 
they  muft  he  ordained  unto,  and  are,  as  well  as  to  fal- 
vation  itfelf :  for,  being  predeftinate  to  the  adoption 
of  fons,  Eph.  i.  5.  and  to  be  conformed  to  the  image 
of  "  Chnft,"  Rorruviii.  28.  (which  is  not  perfectly 
accomplished  until  hisapearing  in  glory)  i  John,  iii, 

2.  they  muft  be  predeftmated  alfo  to  all    thofe  inter- 
mediate difpenfations  and  graces  which   are  requillte 
thereto.     For,  right  to  the    end,  gives    right    to    the 
means  :  they  are  therfore  laid  to  be  chofen  to  falvati- 
on,  through  fandification  of  the  "  Spirit,   and    belief 
of  the  truth/*  2  TherT.  ii.  13.  In  order   of  intention, 
God  wills  the  end  firft,  and  then  the   means  ;  in   or- 
der of  execution,  the  means  firft,  as  directive  to   that 
end,  Rom.  viii.  30.  The   eni    is    the    caufe   of  the 
means,  Eph.  ii.  4,  5.  and  election  the  caufe   of    them 
both,  chap.  ii.  8.  10. 

The  promile  of  Canaan  to  Abraham's  feed,  did 
virtually  contain  whatever  tmuft  come  between  the 
making  of  the  promife  and  the  final  performance  of 
it  :  as,  i.  To  multiply  his  feed  into  a  nation.  2.  To 
keep  Efau,  Laban,  and  others,  from  hurting  them, 

3.  To  provide  for  them  in   time  of    famine.     4.  To 
preferve  and  encreafe  them  in    Egypty   notwithftand- 
ing  the  Egyptian's  craft  and  cruelty  to  fupprefs  them. 
5.  To  bring  them  forth  with  an  high  hand,    in    con- 
tempt of  Pharauh's  refolvednefs   againft    it,   and    his 
potency  to  withttand  it.     6,,  To  divide   the   lea  be- 
fore them,  and  provide  them  a  table  in  the  wildernefs. 
7.  To  caufe  their  enemies  hearts  to  faint,  and  become 
as  water.     8.  To  fend  the    hornet  before  them,    and 
to  fight  for   them,  &c.     For   otherwife   the    Lord's 
giving  them  Canaan,  had  been  but  as  the  Pope's  giv- 
ing England  to  the  Spaniard,  that  is,  if  he  could    get 
it.     And,  laftly,  to  pardon  their  manifold    great,  and 
high  provocations  ;  by   which    they   expofed    them- 

felves 


OF  EFFECTUAL  CALLING. 

felves  to  wrath  and  extirpation  daily.  So  is  it  in  the 
cafe  of  election  ;  it  draws  with  it  even  all  that  is  ten- 
dent  to  the  faints  actual  inveftiture  with  glory.  The 
apoftle,  therefore,  linketh  eternity  patt,  with  eternity 
to  come  :  he  mikes  Election  and  Glorification  the 
two  extream  points  of  the  compafs ;  Calling  and  Juf- 
tification  (which  are  parts  intermediate)  he  founds 
upon  the  firft,  in  order  to  the  laft  ;  and  gives  you 
their  fet-courfe.  In  Rom.  viii.  "  Whom  he  did 
foreknow,  them  allo  he  did  predeftinate  (to  what  ?} 
to  be  conformed  to  the  image  of  his  Son  ;  and  whom 
he  did  predeftinate,  them  alfo  he  called/*  Rom.  viiir 
20;.  And  what  did  he  call  them  to  ?  He  called  them 
to  holinefsj  to  glory  and  virtue,  2  Pet.  i.  3.  and 
sc  whom  he  called,  them  alio  he  juftified  and  glorifi- 
ed/' Rom.  viii.  30.,  Thefe  all  do  belong  to  the 
fame  perfons,  arid  that  by  virtue  of  the  decree  3  and 
no  one  of  them  did  ever  go  alone. 

The  like  fuccefliori  of  caufes  and  effects  ye  have  in 
the  1 6th  of  Ezekiel,  6 — 12.  The  Lord  finds  them 
in  their  blood,  that  is,  in  their  natural  loft  condition : 
he  enters  into  covenant  with  them,  and  makes  them 
his  own  ;  there,. is  their  Election  :  then  he  wafhes 
them,  and  that  thoroughly  :  there  is  their  juttifica- 
tion  :  and  then  adorns  them  ;  there  is  their  fanctifi- 
cation,  which  always  is  confum mated  in  glory.  In 
the  i  yth  of  the  Acts,  ye  have  Paul  preaching  at  Thef- 
falonica,  ver.  i — 4.  The  fame  doctrine  was  pro- 
pounded to  all  indefinitely  ;  and  it  muft  be  ib,  for 
the  minifter  knows  not  the  elect  from  other  men  ; 
but  the  Holy  Ghoft,  who  fearcheth  the  deep  things 
of  God,  and  hath  the  management  of  this  work  com- 
mitted to  him,  he  knew  the  elecl:  by  name,  John,  x. 
iii.  and  accordingly  took  them,  "  gathered  them  one 
by  one,"  Ifa,  xxvii.  12.  (each  one  in  his  proper  time) 
<s  and  opened  their  ears  to  difciplirte,"  Job,  xxvi,  10. 
making  them  what  they  were  chofen  to  be.  And 
the  fame  apoftle,  in  his  epiftle  to  the  Theflalonians, 
where  he  celebrates  the  effefls  of  this  fermon,  brings 


244  A  PRACTICAL  DISCOURSE 

in  their  Eledion  as  the  caufe  of  their  converfion  ; 
"  Knowing,  brethren,  beloved,  your  eledion  of  God  ; 
for  our  gofpel  came  not  to  you  in  word  only  (as  it 
did  to  others),  but  in  power,"  i  Thef.  4,  5.  So  in 
the  Ads,  "  As  many  as  were  ordained  to  eternal  life, 
"  believed,"  Ads,  xiii.  48.  and  <;  the  Lord  added  to 
the  church  daily  (whom  did  he  add  ?)  fuch  as  fhould 
be  faved,"  chap.  ii.  47.  Effectual  Calling  is  a  fure 
demontlration  of  election,  and  the  firft  effect  by  which 
it  can  be  known. 

That  precious  faith  through  which  we  are  faved,  is 
obtained  "  through  the  righteoufnefs  of  God,  and  our 
Saviour  Jefus  Chrift,"  2  Pet.  i.  i.  i.  It  is  given 
through  the  righteoufnefs  of  God  the  Father ;  and  fo, 
it  either  refpeds  his  ordaining  us  to  eternal  life  ;  in 
which  ad  he  did  implicitly  engage  himfeif  to  give  us 
faith,  which  may  therefore  be  "  called  the  faith  of 
God's  eled,"  Tit.  i.  i.-or  elfe  it  refpeds  his  promife 
made  to  Chrift,  "  that  making  his  foul  an  offering 
for  fin,  he  mould  fee  his  feed/1  Ifa.  liii.  10.  Tit.  i.  2. 
with  2  Tim.  i.  9.  or  it  may  be  intended  of  both. 
2.  The  righteoufnefs  of  Chiift  is  concerned  in  it  two 
ways  :  i.  As  the  meriting  or  procuring  caufe  there- 
of ;  and  fo  this  faith  belongs  of  right  to  every  one  he 
died  for,  Phil.  i.  29.  Or,  2.  As  he  is  that  faithful 
fervant,  who  gives  to  every  one  according  as  he  hath 
received  of  the  Father  for  them,  Ephef.  iv.  7,  8.  in 
all  which  refpeds  it  evidently  flows  from  Eiedion. 
To  confirm  which,  Peter  fays  expreffly,  in  his  former 
epiille,  that  they  were  "  eleded  unto  obedience,  and 
fprinkling  of  the  blood  of  Jefus  Chrift,"  i  Pet.  i.  2. 
So  the  myflery  of  his  will  is  made  known,  according 
to  his  good  pleaiure,  which  he  had  purpofed  in  him- 
felf,  Eph.  i.  9.  The  fame  intend ment  we  have  in  the 
Corinthians  ;  '*  The  preaching  of  the  gofpd  is  to 
them  that  perifh,  foolimnefs  :  but  to  us  who  are  fav- 
ed, it  is  the  power  of  God,"  i  Cor.  i.  18.  and  in 
Timothy,  "  Who  hith  faved  us,  and  called  us  with 
an  holy  calling,"  2  Tim.  i.  9,  ia  both  places  laving 

is  . 


OF  EFFECTUAL  CALLING  245 

is  put  before  calling,  and  then  it  mud  be  before  faith  : 
and  how  men  are  faved  before  they  believe,  unlefs  by 
Election  (or  Redemption,  which  is  commenfurate 
with  Election),  doth  not  appear  to  us.  To  this  pur- 
pole  it  is  further  obfervable,  that  in  Rom.  viii.  30. 
the  apoftle  fets  predeflination  before  calling  ,  as  in 
Timothy  and  the  Corinthians,  he  doth  faving  :  and 
in  Rom.  ix.  23,  24.  he  puts  calling  in  a  tenfe  fubfe- 
quent  to  Election,  or  preparing  unto  glory.  The 
apoftle  Jude,  his  fentence  alfo  accords  with  it  :  he 
directs  his  epiflle  "  to  them  that  are  fanctified  by 
God  the  Father,  and  preferved  in  Jefus  Chrift,  and 
called,"  (ver.  i.)  where,  by  fanctifted  he  means  elect- 
ed, feparated,  or  fet  apart  :  in  this  fenfe  the  word  is 
ufed  elfewhere,  where  it  will  not  admit  of  any' other, 
Exod.  iii.  13.  "  I  am  the  Lord  that  doth  fanctify 
you  :"  and  more  plainly  in  Numb.  viii.  17.  "  All 
the  firft-born  of  the  children  of  Ifrael  are  mine  :  on 
the  day  that  I  fmote  every  firft-born  in  the  land  of 
Egypt,  I  fanctified  them  for  myfelf :"  here  no  other 
thing  but  choofing,  (electing,  or  letting  apart,  can  be 
intended  :  aud  I  fee  no  reafon  why  it  fhould  not  be 
fo  underftood  in  that  of  Jude. 

And  it  is  termed  an  holy  calling,  not  only  as  it 
calleth  us  to  holinefs ;  but  as  it  is  facred,  peculiar,  fet 
apart,  and  appropriated  to  an  holy  people,  namely, 
thole  whom  the  Lord  fet  apart  for  himfelf :  whole 
eternal  lanctifying  them  in  his  decree,  was  the  origin- 
al caufe  of  their  being  fanctified  actually  ;  "  he  loved 
them  with  an  everlafting  love,  and  therefore  with  lov- 
ing-kindnefs  doth  he  draw  them,7'  Jer.  xxxi.  3.  and 
this  their  actual  fanctification  is  fo  indubitable  a  con- 
fequent  of  the  decretive,  and  fo  appropriate  to  the 
fame  perform,  that  the  fame  word  is  ufed  for  both  ; 
as  it  is  alfo  for  Redemption  :  "  for  their  fakes  (fays 
Chrift)  I  fanctify  myfelf,'*  John,  xvii.  19.  A  like 
inftance  of  this  we  have  in  Eldad  and  Medad,  who 
though  they  came  not  up  to  the  tabernacle  with  their 
brethren,  yet,  being  of  them  that  were  written, 
'*  the  Spirit  came  upon  them,  and  they  prophefi- 

ed 


346  A  PRACTICAL  DISCOURSE 


phefied  in  the  camp,"  Numb.  xi.  26.  (Eleftiorj 
finds  out  men  when  they  think  not  of  it.)  So  the 
Lord  firft  determines  Jeremy  t  j  his  office  ;  then  puts 
forth  his  hand,  and  fits  him  for  his  work,  Jer.  L  9. 
Even  Chrift  himfelf  was  firft  appointed  to  his  media- 
tory office  -,  and  then  the  Spirit  came  upon  him,  be- 
caufe  fo  appointed,  Ifa.  Ixi.  i. 

Qiter.  In  the  i  ft  of  John,  16.  it  is  faid,  that  "  to 
them  which  received  him,  he  gave  power  to  become 
the  (ons  of  God  ;"  which  feems  to  put  their  believ- 
ing before  their  fonmip. 

Solut.  Albeit  that  faith  goes  before  the  manifefta- 
tion  of  our  ton  (hi  p,  yet  not  before  our  fonmip  itfelf  ; 
"  the  adoption  of  ions,  is  that  we  were  predeftinated 
to  before  the  foundation  of  the  world/.'  Ephef.  i.  4,  5. 
That  therefore  in  John,  muft  be  underftood  with  that 
of  Mofes,  when  he  pleads  with   God  for  his  prefence 
with  his  people  ;  fo  fhall  we  be  (eparated  from  all  the 
people    that  are   on    the  face  of  the  earth,"  Exod. 
xxxiii.  13.  not   that   this   feparation    was  now  to  be 
made  ;  it  was  done  before,    Let.    xx.    24.  but  his 
meaning  is,  that  by  the  Lord's  going  with  them,  this 
their  feparation    fhould  '  be   manifefted.     The  fame 
fenfe  of  the  word  ye  have  in  Matth.  v.  "  Love  your 
enemies  ;  blefs  them  that  curie  you  ;  that  ye  may  be 
(that  "is,  that  ye  may   appear  to  be)    the  children  of 
your  Father  which  is  in  heaven/'  Dcut.  vii.  6*  Matt, 
y.   44,  45.  iri  like    manner  we  become  "  the  fons  of 
God  by  faith,"  Gal.'iii.  26. 

T  he  budding  of  Aaron's  rod  was  noC  the  caufe  oi 
God's  choofing  him  to  the  priefthood,  Numb.  xvii. 
5.  8.  nor  the  falling  of  the  lot  upon  Saul,  and  after- 
wards  upon  Matthias,  the  reafon  why  God  defigned 
them,  the  one  to  the  kingdom,  and  tfte  other  to  the 
apoftleuYip  ;  they  were "  both  appointed  before,  and 
thofe  events  were  but  the  effects  of  their  fore- appoint- 
ment, and  evidences  of  it,  i  Sam.  ix.  16.  with  chap. 
.21.  Acls,  i.  24.  26.  So  the  giving  of  the  Spirit 
is  |%f  v:l,ich  fellows  eleflion  ,  "  becaufe  fons,  GoU 

hath' 


OF  EFFECTUAL  CALLING.  247 

hath  fent  forth  the  Spirit  of  his  Son  into  your  hearts," 
Gal.  iv.  6.  Although  the  manifestation  of  our  adop- 
tion, and  our  adual  enjoyment  of  its  privileges,  are  in 
time  ;  yet  the  thing  itfelf  we  were  predeftinated  to 
from  everlafting,  Eph.  1.4,5/9.  n.  Purfuant  to 
this,  our  Saviour  manifefts  the  Father's  name  to  the 
men  he  had  given  him  out  of  the  world  ;  and  Iheie 
receive  it,  John,  xvii.  6.  8.  The  iheep  hear  his 
voice,  and  follow  him,  chap.  x.  27.  Of  others  he 
faith  expreffly,  "  Ye  believe  not,  becaufe  ye  are  not 
of  my  fheep,"  ver.  26.  '•  He  that  is  of  God,  hear- 
cth  God's  words  ;  ye  therefore  hear  them  not,  be- 
caufe ye  are  not  of  God,"  chap.  viii.  47.  The  lame 
reafon  he  gives  for  his  different  minifhation  towards 
his  own  and  others  ;  to  the  one  it  was  given  to  know 
the  myfteries  of  the  kingdom  of  God  ;  to  the  other 
it  was  not  given,"  Matth.  xiii.  n.  and,  therefore, 
having  ended  his  parables,  he  difmifies  the  multitude, 
as  having  no  more  for  them  ;  but  to  his  difciples  he 
expounded  every  thing  in  private,  Mark,  iv.  34.  and 
ye  fee  he  puts  it  upon  eledion,  as  that  which  had  in- 
vefled  them  with  this  prerogative  above  the  reft  ; 
"  To  you  it  is  given  ;"  that  is,  it  belonged  to  them 
by  God's  donation  and  appointment  :  they  are  firib 
faints  by  election,  then  faints  by  calling,  Rom.  i.  7. 

When  Chrift  appeared  to  Paul  going  to  Damafcus, 
they  that  were  with  him  were  all  in  a  maze  ;  a  voice 
they  heard,  but  knew  not  what  it  fpake  ;  why  fo, 
fince  they  were  as  likely  to  yield  as  he  ?  it  was  not  in- 
tended for  them,  and  therefore  their  ears  were  not 
beared,  nor  the  fpeach  dire&ed  to  them,  but  to  Paul, 
and  to  Paul  by  name  :  but  why  to  Paul  above  the 
reft,  iince  he  was  the  ring-leader  and  chief  perfecutor 
in  the  company  ?  Paul  was  achoien  vefiel  ;  and  this^ 
in  brief,  was  the  reafon  of  it,  as  you  have  it  recorded 
in  Ads  xxii.  14.  "  The  God  of  our  fathers  hath 
chofen  thee,  that  thou  thouldefl  know  his  will. "  The 
Jews  had  many  means  of  knowing  the  Mefliah,  and 
inducements  to  believe  in  him,  which  the  Gentiles 


248  A  PRACTICAL  D1SCC&JRSE 

had  not  ;  and  yet  thefe  embrace  the  gofpel,  while  the. 
Jews  reject  it.  Thofe  who  fought  after  righteoufnefs, 
fell  fhort  of  it ;  when  thofe  who  fought  it  not,  attain- 
ed it,  Rom.  ix.  30,  31.  For  the  bottom  reafon  of 
which  different  dilpenfation,  we  are  referred  to  electi- 
on ;  "The  election  hath  obtained,  and  the  reft  were 
blinded."  chap.  xi.  7. 

How  varioufly  are  feveral  men  affected  in  hearing 
the  fame  word  ?  The  iheep,  and  the  reft,  have  both 
the  fame  outward  means  ;  one  neglects  it,  attends  not 
at  all,  or  regards  not  what  he  hears  ;  a  fecond  quar- 
rels at  it  ;  as  the  Jews  often  did  :  a  third  is  perfuaded 
almoft  ;  as  Agrippa  was,  and  thofe  that  would  hear 
Paul  again  of  that  matter  :  a  fourth  is  pricked  in  the 
heart,  and  perfuaded  altogether.  It  is  a  ftumbi ing- 
block  to  fome,  foolifhnefs  to  others,  and  to  fome  it  is 
the  power  of  God  :  and  thefe  fome  are  fuch  as  were 
elected  ;  of  thofe  to  whom  the  promife  was  made, 
Acts,  ii.  39.  and  are  therefore  termed,  the  Called  ac- 
cording to  his  purpofe,  Rom.  viii.  28.  and  according 
to  his  own  purpofe  and  grace,  which  was  given  them 
in  Chrift  before  the  world  began,  2  Tim.  i.  9.  they 
are  firft  chofen,  and  then  caufed  to  approach  unto 
God,  Pfal.  Ixv.  4. 

There  is  almoft  no  end  of  Scriptures  to  this  pur- 
pofe :  I  fnall  inftance  one  more,  and  fo  cloie  up  this 
particular.  All  the  bleffings  which  the  faints  are 
.bleffed  with,  in  time,  are  all  beftowed  according  to 
God's  decree  of  election  before  time  ;  as  is  manifeft 
from  Ephef.  i.  3,  4,  5.  Where  1  obferve,  i.  That 
election  goes  before  the  actual  donation  of  fpiritual 
bleiTings  :  for  thefe  are  given  in  time,  that  was  be- 
fore time  ;  and  that  which  comes  after,  cannot  be 
the  caufe  of  that  which  went  before  it  :  one  effect 
'may  be  the  caufe  of  another  ;  but  not  the  caufe  of 
that  which  caufeth  itfelf.  2.  That  the  actual  dona- 
tion of  fpiritual  bleflings  is  according  to  election  ; 
that  is,  election  is  th;  rule  by  which  the  difpenfatioa 
is  guided  ;  it  i?  adequate  with  cleft  ion,  and  anfwera- 

ble 


OF  EFFECTUAL  GALLING.  249 

b!e  thereto  ;  even  as  the  impreflion  is  to  the  printing 
types  ;  or  as  the  fafhion  of  David's  body,  to  the  plat- 
form thereof  in  God's  book  ;  and  the  tabernacle,  to 
the  pattern  (hewn  in  the  mount,  according  to  which 
all  things  are  made,  as  well  in  relpect  of  number, 
weight,  and  meafure,  as  form  and  figure.  Spiritual 
bleffings  are  not  given  to  one  more  or  fewer,  or  in 
other  manner,  but  juft  as  election  had  laid  it  forth  : 
which  alfo  is  further  confirmed  by  Rev.  xxi.  27. 
where  we  find,  that  none  are  admitted  into  the  holy 
city,  but  fuch  "  whofe  names  were  written  in  the 
book  oflife  ;  and  whoever  was  not  found  written  in 
that  book,  was  cad  into  .the  lake  of  fire,"  Rev.  xx. 
55.  which  (hews,  that  at  the  latter  day  it  will  be  ta- 
ken for  granted,  that  "  as  many  as  were  ordained  to 
eternal  life,  believed  ;"  and  that  all  and  every  one 
without  the  lift  of  election,  died  in  unbelief;  that 
"  the  election  obtained,"  Acts,  xiii.  48.  "  and  the 
reft  were  blinded,"  Rom.  xi.  7.  therefore  faith  and 
holinefs  are  not  the  cauie,  but  the  certain  effects  and 
confequents  of  election. 

Now  if  any  fhould  afk  (by  the  way)  wherein  the 
fpeciai  love  of  God  to  elect  perfons  difcovers  itfelf  be- 
fore their  conyerfion  ?  I  cannot  affign  any  plain  or 
open  difcoveries  of  it,  by  which  the  elect  "may  be 
known  from  other  men,  fince  all  outward  things  fall 
alike  to  all  :  "  the  heir,  while  a  child,  differs  nothing 
from  a  fervant,  although  he  be  lord  of  all,"  by  Elec- 
tion, Gal.  iv.  i.  And  yet  there  are  divers  gracious 
operations  of  that  love  towards  them,  even  in  com- 
mon providences,  albeit  they  are  not  perceived  till  af- 
terwards :  as, 

T.  In  keeping  alive  the  root  or  ftem  they  were  to 
grow  from  :  this,  perhaps,  was  not  the  lead  caufe  of 
adding  fifteen  years  to  Hezekiah's  life  ;  namely,  for 
Jofiah's  fake,  who  WL\S  to  come  of  his  lineage  ;  Ma- 
nafleh,  who  was  to  be  his  grand-father,  not  being  yet 
born  :  fo  thofe  days  of  tribulation  were  fhortened, 
and  many  of  the  Jews,  by  fpeciai  providence,  kept 

alive, 


A  PRACTICAL  DISCOURSE 

alive,  for  the  elecTs  fake  that  fhould  be  of  their  pro- 
geny, perhaps  two  thoufand  years  after. 

2.  In  preferving  the  elecl  themfelves  from  many  a 
death  they  were  obnoxious  to  before  their  converfion, 
as  he  alfo  did  Manafleh  :   and   this   was   the   caufe, 
when  Satan  had  them  in  his  net,   and    had    dragged 
them  to  the  brink  of  hell,  that  "  the   Lord  fent  from 
heaven,  and   faved  them,"  Pfal.  Ivii.  3.      "  Deliver 
him  ;  I  have  found  a  ranfom,"  Job,  xxxiii.  24.  q.  d. 
He  is  mine,  and  I  have  defigned  him  to  another  end. 

3.  In  keeping  them   from   the  unpardonable  fin  : 
thus    Paul,   being  a  chofen  veffel,  was  kept  without 
that  knowledge  of  Chrift  which  fome  of  the  Pharifees 
had  ;  for  otherwife  his  perfecuting  the  church  of  God 
had  been  incapable  of  pardon,  as  appears  from  i  Tim. 
i.  13.     "I  obtained   mercy,  becaufe  I  did  it  igno- 
rantly." 

4.  In  cafting  the  lot  of  their   habitation   where  he 
hath   planted,  or  will  plant,  the  means  of  grace  ;  or 
bringing  them,  providentially,  "where  fome  effectual 
word  (hall  be  fpoken  to  them  :  the  one  is  verified  in 
thofe  who  dwelt  at  Corinth,  where  Paul  cnuft  preach, 
and  not  hold  his  peace  ;  for,  fays  the  Lord,  "  1  have 
much   people    in  this  city,"    A&s,  xviii.  9,  10.  the 
ether,  in  thofe  were  come  to  Jerufalem  at  the  feaft  of 
Pentecoft,   from   all  parts  of  the  world  j  which  gave 
them   the   opportunity  of  coming   together,   and    of 
hearing  Peter's  fermon,  by  means  whereof  thoufands 
were  converted,  chap.  ii.  5.    It  is  further  exemplified 
by  theftory  of  the  Eunuch,  chap.  viii.  27.  as  alfo  that 
of  Zaccheus,  whofe    intent  reached  no  higher  than  to 
fee  what  manner  of  perfon  Chrift  was,  being  fo  much 
talked  of  abroad  ;  and  being  low  of  flature,  he  climbs 
into  a  tree,   and    there  falvation  meets  both  him  and 
his  houfe,  Luke,  xix.  2-— -9. 

IV.  Our  lad  enquiry  is,  Of  the  way  and  manner 
of  God's  difpeniing  fpiritual  bleffings  :  and  that 
is  effectually  and  freely. 


Qf  TBB 

OF  EFFECTUAL  CALLINGim  $F  I  V  JH^ 

,  Effectually.     The  foul  is  not  turned  to  God 
by  a  twine-thread  ;  nor  doth  the  Lord  content  him- 
felf  with  wifhing  and   woulcling   that  it  might  be  fo, 
after  the  manner  of  men,  who  either  are  iomewhat 
indifferent  about  the  thing,  or  have  not  wherewith  to 
effect  their  defires  :  nor  merely  by  propounding,  mov- 
ing and  driving,  by  moral  fuafions,  in{tructions,threat- 
enings,  and  the  like  (which  are  ot  little  avail  with  a  dark 
understanding,  and  fixed  enmity,  which  every  natural 
man  is  acted  by ;)  but  by  the  putting  forth  of  a  pow- 
er invincible  :  a  power  that  will  not  be  faid  nay  ;  but 
what  it  wills,   that  it  will  do  ;  what  it  undertakes,  it 
goes  through  with.     To  do  a  thing  effectually,  is  to 
it  perfectly,  thoroughly,  fuccefsfully  :  fo  to  ufe  and 
apply   the  means,   that  the  end   defigned  is    fureiy 
brought  to  pafs ;  and   this,  notwithftanding  all  the 
weaknefs,  averfenefs,  and  repugnancy  of   the  carnal 
mind  againfl  it. 

I  might  produce  inftances  not  a  few,  touching 
God's  effectual  working  to  bring  about  things  of  leffer 
moment.  How  unwilling  was  Mofes  to  be  his  mef- 
fenger  to  Pharaoh  |  pxod.  iii.  and  iv.  fo  oppofite  to 
it,  that  when  he  had  no  farther  plea  nor  excufe  to 
make,  he  carries  it  perverlely  towards  the  Lord  ; 
ct  Send  by  the  Jiand  of  him  whom  thou  fhouldeft 
fend,"  fays  he,  chap.  iv.  13.  but  God  having  defigned 
him  for  the  work,  leaves  him  not  until  he  had  won 
him  to  it,  verfe  I'S.  So  Pharaoh  refolved  he  would 
'not  let  the  people  go  :  but  "  I  will  ftretch  out  my 
hand  (fays  God,)  aod  he  (hall  let  you  go."  Much 
more  will  he  make  his  arm  bare  for  the  lalvation  of 
his  chofen,  whom  he  loved  from  everlaiting  :  and  it 
mull  be  fo  done, 

Arg.  I.  Becaufe,  otherwife,  the  eleft  fhould  be  in 
no  better  condition  than  other  men  ;  for,  until  con- 
verfion,  Satan  hath  as  faft  hold  of  them  as  of  the 
reft,  Adam's  fall  was  the  devil's  mafter-piece  :  to 
bring  men  into  his  own  condemnation,  is  the  trophy 
he  glories  in  3  and  being  a  prince,  both  proud,  fubtil, 


252  A  PRACTICAL  DISCOURSE 

and  imperious,  you  may  not  think  he  will  be  baffled 
or  complimented  out  of  his  hold  :  intreaties,  mena- 
ces, and  force  of  arguments,  are  of  no  weight  with 
him  j  he  laughs  at  your  ftrong  reafons,  and  counts 
them  but  rotten  wood  ;  Jefus  1  know,  and  his  Spirit 
I  know,  Acls,  xix.  15.  but  what  are  thefe  ?  No ; 
this  kind  goes  not  forth  by  confent  ;  nothing  will 
move  him,  but  that  power  which  heaven  and  earth 
do  bow  under  ;  he  that  made  him  (and  he  only)  can 
caufe  his  fword  to  approach  unto  him,  and  take  the 
prey  from  this  terrible  one.  And  for  this  it  was,  that 
our  Saviour  tells  the  apoftles  (when  he  (ends  them 
to  <c  turn  men  from  Satan  unto  God/')  that  "  all 
power  in  heaven  and  earth  was  committed  to  him," 
Matt,  xxviii.  20.  Luke,  ix.  i.  which  was  indeed  but 
needful  ;  for  they  had  furely  gone  on  a  fleevelefs  er- 
rand (a  weak  and  fruitleis  ,defign,)  if  Chrift  himfelf 
thus  impowered  had  not  gone  with  them.  And  for 
the  eled  themfelves,  they  are  (of  themfelves)  no  bet- 
ter difpofed  to  this  work  than  thofe  that  never  fhall 
be  wrought  upon  :  they  are  enemies  'in  their  minds, 
darknefs,  dead  in  fin,  and  children  of  wrath,  even  as 
others  :  and  this  they  are  by  nature  :  their  ftate, 
therefore,  could  be  changed,  if  a  power  invincible,  and 
invincibly  refolved  in  what  he  undertakes,  were  not 
engaged  in  it.  Ephraim,  though  an  elect  veflel,  yet 
while  in  nature,  was  of  fo  bad  a  nature,  that  all  mo- 
ral endeavours  were  loft  upon  him.  Let  mcfTengers 
be  fent  to  him  early  and  late,  he  pulls  away  the 
fhoulder  :  the  Lord  was  wroth  with  him,  fmote 
him,  hid  his  face  from  him  ;  he  dill  went  on  forward - 
ly  ;  fhew  him  his  fickn«fs,  fo  that  he  cannot  but  fee 
it  ;  and  he  fends  to  king  Jareb,  takes  any  courfe  ra- 
ther than  turn  to  him  that  fmote  him,  Hof.  v.  .13. 
take  off  the  yoke  from  his  jaw,  give  him  the  (cope 
of  his  will,  and  the  firft  thing  he  takes  to  fliall  be 
the  forbidden  fruit  :  lay  meat  to  his  mouth,  that 
which  is  meat  indeed,  and  he  will  rather  ftarve  than 
eat ;  (men  left  to  their  own  will,  will  rather  go  to 

hell, 


OF  EFFECTUAL  CALLING.  253 

hell,  than  be  beholden  to  free  grace  for  falvation.) 
But,  fays  God,  "  Is  Ephraim  my  dear  fon  ?"  one 
whom  I  bought  with  a  price  !  "  Is  he  a  pleafant 
child  ?"  Jer.  xxxi.  20.  whom  I  loved  from  everlaft- 
ing  :  and  fliall  I  fo  lofe  him  ?  fhall  it  be  faid,  that  I 
raifed  up  a  creature  whom  I  cannot  rule  and  bring  to 
my  bent  ?  or,  that  I  made  him  for  fuch  an  end,  as 
that  any  thing  conducible  thereto  may  not  be  done 
for  him  ?  fhall  my  will  be  forced  rather  than  his  ? 
mine  to  deftroy  him,  rather  than  his  to  be  faved  ? 
No  ,  I  have  not  done  all  this  to  lofe  him  at  laft  :  nor 
have  I  (uffered  thofe  unworthy  repulfes,  for  want  of  pow- 
er to  prevent  them,  but  that  Ephraim  might  fee  what 
would  become  of  him  if  left  to  the  conduct  «f  his 
own  will ;  (free  indeed  to  nothing  but  his  own  ruin  !) 
and  now  I  will  heal  him  :  and  the  firft  effect  of  this 
healing"  was,  Ephraim's  applying  himfelf  to  God  ; 
"  Turn  thou  me,  and  I  fhall  be  turned,"  chap.  xxxi. 
1 8.  Thofe  cords  of  love,  by  which  the  Lord  draws 
men  to  himfelf,  are  not  love  and  kindnefs  merely 
propounded,  with  fruftrable  motives  to  perfuade  ac- 
ceptance, but  "  divine  love  fhed  abroad  in  the  heart," 
Rom.  v.  5.  not  written  with  ink  (a  thing  of  human 
compofition)  but  by  the  Spirit  and  power  of  God. 
And  hence  it  is  that  we  find  that  thofe  imperial  terms, 
"  I  will,  and  ye  ftiall,"  fo  much  in  ufe  about  this 
matter.  Thus  the  Lord  began  with  the  ferpent 
(which  was  a  leading  cafe  to  all  that  follows,"  "  It 
mall  bruife  thine  head  j"  in  which  compendius  word, 
the  deftruction  of  Satan  and  fin  is  effectually  provid- 
ed for  :  and  elfewhere  he  fpeaks  as  much  for  quick- 
ening the  foul  ;  "  A  new  heart  alfo  will  I  give  you, 
and  1  will  put  my  fpirit  within  you,  and  caufe  you  to 
walk  in  my  ftatutes  ;  ye  (hall  be  my  people  and  I 
will  be  your  God,"  Ezek.  xxxvi.  26,  27,  28.  "  They 
fhall  return  to  me  with  their  whole  heart,"  Jer.  xxiv, 
7.  with  many  others.  The  Lord  flill  utters  himfelf 
in  terms  of  imnipotency,  as  putting  forth  an  almighti- 
rcfs  of  power  ;  which,  as  it  needs  not,  fb  it  will  not 

(yea, 


i$4  A  PRACTICAL  DISCOURSE 

(yea,  it  cannot  with  a  falvo  to  his  honor)  admit  the 
lead  dependence  upon  created  power  to  make  it  fuc- 
cefsful  :  *'  his  word  fhall  not  return  unto  him  void  5 
it  (hall  accomplish  that  which  he  pleafeth,  and  prof- 
per  in  the  thing  whereunto  he  fends  it,"  Ifa.  lv.  i  \0 
ct  He  that  was  dead,  comes  forth  at  his  word,  though 
bound  hand  and  toot,"  John  xi.  44. 

Arg.  II.  Converfiori  is  a  creation- work  ;  which, 
though  done  by  degrees,  muft  be  gone  through  with; 
and  that  by  hirri  who  laid  the  foundation  ;  or  all  the 
foregoing  parts  (as  conviction,  &c.\  will  moulder  and 
come  to  nothing,  As,  when  Adam  was  to  be  made,; 
the  Lord  firft  prepares  the  earth,  then  moulds  it  in 
iuch  a  form,  and  then  "  breathes  into  him  the  breath 
of  life  ;'*  elfe  that  lump  had  never  been  a  living  fouL° 
So,  in  the  new  creation,  the  Lprd  works,  and  goes  on 
to  work,  and  leaves  it  not,  until  he  fets  it  a-going, 
He  doth  not  only  caufe  the  light  to  fhine  into  dark- 
nefs,  but  gives,  withal,  a  fuitable  underftanding,  i 
John,  v.  20.  a  faculty  connatural  with  the  object,  as 
without  which  the  darknefs  would  never  comprehend  it, 
John,  i.  5.  Ezekiel  might  have  prophefied  till  doom's 
day,  ere  thofe  dry  bones  would  have  lived,  if  the 
Lord  himfelf  had  not  cauted  breath  to  enter  into 
them  :  and,  probably,  he  is  called  "  the  Father  of 
lights,"  James,  i.  17.  (plural)  to  denote,  that  as  well 
the  light  comprehending  (or  capacitating  our  com- 
prehenfion)  is  from  God,  as  that  to  be  comprehended, 
2  Cor.  'v.  6.  "  Jn  his  light  we  fee  light/'  Plalmi' 
xxxvi,  9. 

Arg.  ill.  God's  effectual  working  in  this  matter/ 
and  the  neceflity  of  his  fo  working,  may  alio  be  argu- 
ed from  the  common  lenle  ot  thofe  already  wrought 
upon,  and  brought  in  ;  by  whofe  prayers  and  confef- 
fions  it  is  evident,  that  they  ftill  needed  a  powerful 
and  effectual  influence  to  carry  on  the  work  already 
begun  :  "  Turn  thou  me,  and  I  ih'all  be  turned," 
Jer.  xxxi.  18.  "Quicken  us,  and  we  will  call  upon 
thce,"  Ffal.  Ixxx.  18.  "  Draw  me,  we  will  run  after 

thee," 


OF  EFFECTUAL  CALLING.  t$s 

thee,"  Cant.  i.  4.  "  Not  that  we  are  fufficient  of 
ourfelves  to  think  any  thing,  but  our  (ufficiency  is  of 
God,"  2  Cor.  iii.  5.  "  I  live,  yet  not  I,  but  Chrift 
liveth  in  me,"  &c.  Gal.  ii.  20.  Hence  >t  readily  fol- 
lows, that  if  thofe  already  turned,  and  made  partakers 
of  the  divine  nature,  whole  hearts  are  fixed  in  the 
good  ways  of  God,  and  who  defire  nothing  more  than 
to  walk  in  them  ;  cannot  yet  keep  themfelves  going, 
without  a  continued  efficacious  influx  and  fpring  from 
above  ;  much  lefs  can  the  natural  man  (without  the 
like  fupernatural  and  divine  efficacy),  effectually  bend 
himfeli  to  a  compliance  with  them  :  for,  "  It  is  an 
abomination  to  fools  to  depart  from  evil,"  Prov. 
xiii.  19. 

Arg.  IV.  If  the  Lord  did  not  work  effectually,  he 
fliould  lofe  the  honour  of  his  work.  If  the  efficacy 
of  grace  mould  depend  on  the  human  will  (that  is,  if 
grace  mould  be  rendered  effectual  by  fome  motion  or 
a6t  of  the  will,  which  grace  is  not  the  author  of), 
then  will  nature  aflume  the  priority  ;  works  will  glo- 
ry over  grace,  and  free-will  will  be  (aid  to  be  better 
than  free-grace  ;  for,  that  the  lefs  is  blefled  of  the  bet- 
ter, is  without  contradiction,  Heb.  vii.  7.  and  that 
that  which  fanctifies,  is  greater  than  that  which  is 
fanctified  by  it,  is  io  obvious,  that  Chrift  appeals  it  to 
the  reafon  of  fools  and  blind,  Matt,  xxiii.  19.  If, 
therefore,  you  will  grant,  that  grace  is  better  than 
nature  ;  follow  it  muft,  that  the  will  is  blefled  and 
fanctified  by  grace,  namely,  by  its  powerful  and  ef- 
fectual operation  upon  it.  And  here,  indeed,  lies  the 
honour  and  efficacy  of  grace  ;  not  in  a  vincible  mov- 
ing, exciting,  perluading,  or  threatening  the  will  to  a 
compliance  ;  but  in  taking  off  its  natural  bias,  and 
placing  it,  as  it  were,  on  the  other  fide  ;  working  the 
heart  into  a  kindly  agreeablenefs  with  the  divine  will, 
which  before  was  io  contrary  to  it  :  and  thus  the 
Lord  doth,  and  thus  he  will  do,  wherefoever  he  will 
be  gracious  ;  though  never  fo  much  againft  the  pref- 
ent  mind  and  natural  propenfion  of  the  fubject  :  and 

yet 


z$6  A  PRACTICAL  DISCOURSE 

yet  there  is  no  fuch   thing  as  forcing   the  will,  as  ye 
will  fee  afterwards. 

Arg.  V.  The  doctrine  of  effe&ual  calling  is  further 
confirmed,   from  the  office  of  Chrifl  as  a  Redeemer  j 
which  was  not  only  to  purchafe,  but  to  put  us  in  ac- 
tual poflefiion  of  the  good  things  he  purchafed  for  us. 
Redemption,    forgivenefs   of  fins,  and  reconciliation, 
are  relatives,  commenfurate,  and  infeparable,    Ephef, 
i.  7.  chap.  ii.  13.  16.  Heb.  ii.  17.     It  is  not  only  a 
reconcileable  ftate  that  Redemption  puts  us  into,  but 
a  date    of   actual    reconcilement,  Rom.  v.  8,  9,  10. 
Col.  i.  20,  21,  22.  it  "  abolifhes  the  enmity,"  Eph. 
ii.  15.  "  makes  an  end  of  fin,  and  brings  in  everlaft- 
ing   righteoufnefs,"  Dan.  ix.  24.     On   this   account 
our  Saviour  bears  that  glorious  title,   "  Thou  (halt 
call  his  name  Jefus ;  for  he  mail  fave  his  people  from 
their   fins,"  Matt.  i.  21.  and  for  this   caufe   was  the 
Son  of  God  manifefted,  that  he   might   deftroy  the 
works   of  the  devil,"  i  John,  iii.  8.     Now,  of  thole 
works  blindnefs  of  mind  is  the  firft-born,  and  fofter- 
mother  to  all  the  reft,  2  Cor  iv.  4.  it  is  that  keeps 
the  foul  in  unbelief,  as  under   locks  and    bars  ;  and 
therefore   muft  of  neceffity  be  difpelled  ;  which  can 
only  be  done   by  caufing  trie  true  light  to  fhine  effec- 
tually :  as  he  did  the  light  of  this  world  in  the   firft 
creation,  which  the  fcripture  refembies  it  to,  ver.  6. 
Hence  thofe  frequent  mentions  of  his  being  lent  "  to 
open  the   blind    eyes,"    Ifa.  xliii.  7.  to  give  light    to 
them  that  fit  in  darknefs,  Luke,  i.  79.  and  to  bring 
forth  the  pri toners  fro in  the  prifon-houle,  Ifa.  xlix.  9. 
which  may  not  be  valued  as  things  in  defign,  yet  lia- 
ble to  obftrudion  ;  but  to  be  as  certainly   performed 
as  that  Chrifl   mould  die.     In  the  cviith  Pfalm,  it  is 
fpoken  of  as  done  already  ;  "  He  brought  them  out 
of  darkneis  and  the  (hadovv  of  death,  arid  brake  their 
bands  in   funder,"  Pfai.  cvii.    14.  and  that  he  fpeaks 
it  of  redeemed  ones,  appears  by  verfe  2.     Firft,  take 
them  as  in  darknefs  ;  and  he  is  to  to  give  them  light, 
as  to  "  guide  thesr  feet  into  the  way  oi  pe^e,"  Luke, 

i.  79. 


OF  EFFECTUAL  CALLING.  257 

1.79.  The  ftory  of  the  blind  man  in  Mark,  is  a  per- 
tinent fhadow  of  it  ;  Chrift  fpits  on  liis  eyes,  and  puts 
his  hand  upon  him  ;  as  yet  he  faw  but  darkly,  "  men 
as  trees  walking  ;"  but  he  puts  his  hands  on  him 
again  ;  and  difmifles  him  not  until  he  hath  made  him 
lee  clearly,  Mark,  viii.  23,  245*25.  Then  take  them 
as  pri (oners,  and  prifoners  in  the  pit,  Zech.  ix.  n. 
and  he  that  will  deliver  them  mud  not  only  open  the 
gate,  but  difarm  their  guard,  knock  off'  their  (hackles, 
and  bring  them  forth  as  the  angel  dvd  Peter,  even 
"  while  the  keepers  flood  before  the  door,"  Acts,  xii. 
6,  7.  He  fo  calleth  his  llieep,  that  he  "  leadeth 
them  out,"  John,  x.  3.  and  this  he  doth,  by  the 
blood  of  his  covenant  ;  it  is  that  makes  thofe  in  the 
pit  to  be  pri(oners  of  hope,  Zech.  ix.  n,  12.  And 
thefe  effects  as  duly  flow  from  Redemption,  as  light 
from  the  fun  :  it  is  therefore  expreffly  faid,  that  "  the 
blood  of  Jefus  Chrift  cleanfeth  from  all  fin,"  I  John, 
i.  7.  and  that  "we  are  fanctified  through  the  offering 
of  his  body  once  for  all,"  Heb.  x.  10.  This  gave 
the  apoftle  to  argue  fo  pofitively  in  Rom.  vi.  that 
"  if  planted  together  in  his  death,  we  (hall  be  alfo  iri 
his  refurrection/'  Rom.  vi.  5.  and  to  put  that  em- 
phafis  upon  it  ;  that  "  if  reconciled  to  God  by  the 
death  of  his  Son  ;  much  more  (hall  we  be  faved  by 
his  life."  Rom.  v.  9,  10.  That  faying  of  Chrift  is 
much  to  our  purpole  ;  and  "  other  fheep  I  have, 
them  alfo  muft  I  bring,  and  they  (hall  hear  my  voice," 
John,  x.  1 6.  this  mujl,  imports  a  duty  not  to  be  dif- 
penfed  with  ;  he  had  received  a  commandment  for  it 
from  the  Father,  ver.  18.  and  this//W/,  that  effectu- 
al working,  whereby  he  fubdues  ail  things  to  him- 
felf  ?"  and  whereby  they  are  made  to  believe,  Eph.  i. 
19.  The  fheep,  of  themfelves,  lie  as  crofs  to  this 
work  as  other  men  :  "  What  have  I  to  do  with  thee," 
cries  the  poflefled  Gadarene  ?  Mark,  v.  7.  but  being 
his  Iheep,  he  muft  make  them  willing,  Pfal.  ex.  3. 
But  fuppofe  they  flop  their  ears  ;  then  he  is  to  bore 
them  ;  for  "  he  received  gifts  for  the  rebellious," 
R  Pfal. 


*5*  A  PRACTICAL  DISCOURSE 

Pfal.  Ixviii.  1 8.     Men's  averfenefs  does  not  lofe  Chritt 
his  right  ;  nor  mall  it   render    his   work    ineffectual. 
For  this  very  end   God  railed  him  up,  namely,  "  to 
blefs  his   people,  in  turning  them   from   their   iniqui- 
ties," Ads,  iii.  26.  and  to  give  them  repentance,  and 
tiiat   fuch  as   hath   forgivenefs  of  fins  annexed  to  it, 
chap.  v.  31.    which  aiio  he  doth  as  a  prince  ;  that  is, 
as  one  invefted  with  power  to  remove  whatever  might 
let    the   effed  of  his  purpofe  :  to  him  are  committed 
"  the  keys  of  hell  and  ot  death,"  Rev.  i.  18.     From 
thefe  premifes  I  fafely  conclude,  that  what  Chrift,   as 
a  Redeemer,  came  to  do,  that  he  doth,  and  will  do  ; 
and    that  none  of  his  work  thall  fall  to    the  ground. 
What  he  iaith  in  the  xviith  of  John,  is  prophetical  of 
what  he  will  fay  at  the  latter  day  :   "  I  have  finithed 
the  work   which   th.  u  gaveft  me  to  do  ;  of  ail   that 
thou  haft  given  me,  1  have  loft  nothing ;  I  have  man- 
ifeited  thy  name  unto  the  men  which  thou  gaveft  me 
out  of  the  world  ;  I  have  given  them  the  words  which 
thou  gaveft  me,  and  they  have  received  them,"  John, 
xvii.  4.  6.  8.     More    might  be  added  ;  but  by  thefe 
I  hope  it   is  evident,  that  Jefus  Chrift  was  not  only  a 
Redeemer  to  pay  our  ranfom,  but  the  officer  appoint- 
ed of  God  to  let  us  at  liberty,  even  that  glorious  lib- 
erty of  the  fons  of  God  :  and  this  is  that  pleaiure  of 
the  Lord  which  Ihould  profper  in  his  hands,  I  fa.  xlix. 
10.  ?s   it  hath  done,  and  doth,  and  for  ever  ihali  : 
and  it  is  matter  of  great  coniolation  to  them  that  take 
hold  of  his  covenant. 

Secondly,  Ail  that  God  doth  for  men,  or  gives  to 
them,  in  order  to  their  falvatiori,  is  given  and  done 
freely.  Now,  a  thing  is  then  faid  to  be  thus  given  or 
done,  when  it  proceeds  from  the  meer  good-will  and 
favour  ot  him  that  worketh,  or  giveth  ;  without  re- 
fped  to  any  thing  done  or  deierved  by  the  receiver  ; 
it  is  a  voluntary  a£t  ;  fuppofing  no  obligation  in  hjm 
that  gives  ;  nor  any  attractive  or  obliging  virtue  in 
him  that  receives  ;  nor  yet  expectation  ot  recompence 
from  him.  Much  Heed  not  bs  laid  to  prove  the  free- 
giving 


OF  EFFECTUAL  CALLING.  259 

giving  of  the  things  we  are  fpeaking  of,  did  we  duly 
tonfider,  i.  The  fovereign  greatnefs  of  him  that 
gives  :  it  is  the  Mod  High  God,  poiTefTor  of  heaven 
and  earth  ;  who  is  infinitely  and  independently  blef- 
fed  in  himlelf,  and  therefore  cannot  be  added  unto, 
nor  receive  from  any  creature.  Who  can  give  to 
him,  that  gives  to  all  their  life  and  breath  ?  2.  The 
(uper-excellent,  unfpeakable  worth  of  the  things  that 
are  given  :  the  firtt  and  chief  is  our  Lord  Jefus 
Chrift  ;  whole  dignity  was  fuch,  that  heaven  and  earth 
were  too  low  a  price  to  fet  them  at,  efpecially  to  be 
given  as  he  was  ;  and  in  him  righteoufneis  and 
ftrength,  adoption  and  reconciliation,  grace  and  glory. 
3.  The  vanity  and  wretchednefs  of  thofe  on  whom 
they  are  bedewed  :  both  Scripture  and  experience 
fpeak  nothing  of  them  in  their  naturals,  but  what  be- 
fpeaks  a  condition  every  way  deplorable,  and  incapable 
of  yielding  motives  for  fuch  a  gift  ;  as  is  fhewn  be- 
fore. But  being  fo  greatly  in  lov«  with  ourielves,  and 
fond  of  our  own  improvments,  and  io  ftifHy  bent  to 
a  covenant  of  works,  to  help  us  off  thofe  dangerous 
fhelves,  let  us  dwell  a  while  on  the  following  argu- 
ments. 

Arg.  I.  Is  taken  from  the  nature  and  import  of 
the  covenant  of  grace.  This  covenant  is  that  which 
all  profeiTing  Chriftians  profefs  to  be  faved  by,  how- 
ever they  differ  about  the  import  and  latitude  of  it. 
But  if  we  receive  the  fcriptural  notion  (which  needs 
mud  be  the  righted),  we  mall  find,  that  it  is  of  the 
very  nature  and  fubdance  of  this  covenant,  to  give 
freely  and  abfoJutely  ;  without  conditioning  for  any 
thing  to  be  done  by  men,  as  the  ground  or  motive 
thereof.  All  that  God  doth  for  thofe  he  will  fave,  is 
for  his  name's  fake  ;  which  name  is  recorded  in 
Exod.  xxxiv.  5.  6.  u  The  Lord  God,  gracious  and 
merciful,"  &c.  To  be  gracious,  is  to  do  well  to  one 
that  deferves  ill  ;  and  if  dtherwife,  it  would  be  but  af- 
ter the  covenant  of  works,  or  firft  covenant  :  which, 
yet  was  not  faulty  or  defective  in  itfelf,  for  it  gave  a 

fufficiency 


26o  A  PRACTICAL  DISCOURSE 

fufficiency  to  obtain  the  benefits  propofed  by  it ;  which 
if  they  had  u fed  and  improved  as  they  might,  there 
would  not  have  needed  a  fecond.  But  the  Lord  fore- 
knowing the  creature's  mutability,  and,  confequently, 
what  need  there  would  be  of  another  kind  of  power 
and  grace  than  that  Adam  was  created  with,  did 
therefore  determine  of  a  fecond  :  which  in  Scripture 
is  called  the  hope  of  eternal  life,  which  God,  who 
cannot  lie,  promifed  before  the  world  began,  Tit.  i. 
2.  It  is  called  the  covenant  of  grace,  not  only  as 
defigning  the  glory  of  his  grace  in  the  faving  of  men  ; 
but  as  giving  freely,  and  of  meer  grace  and  favour, 
whatever  mud  bring  about  that  falvation  :  for  where 
elfe  can  lie  the  difference  between  the  two  covenants  ? 
It  cannot  be  in  refpecl:  of  the  eafincls  and  difficulty  of 
the  duties  enjoined  ;  for  faith  and  repentance  are 
much  more  above  the  compals  of  natural  power,  than 
to  forbear  the  forbidden  tree  :  but  the  difference  lies 
in  this,  that  the  new  covenant  con  lifts  in  better  pro- 
mifes  ;  and  this  betternefs,  in  the  free,  abfolute,  in- 
dependent engagement  of  God  himfelf,  to  invetl  his 
covenant  ones  with  all  things  conducing  to  the  blef- 
fednefs  held  forth  ;  as  well  that  to  be  done  on  their 
part,  as  on  his  own  upon  their  doing  of  it  :  that  is, 
plainly,  to  give  to  them,  and  work  in  them,  whatever 
in  this  covenant  he  requires  of  them.  The  law  (hews 
matter  of  duty,  but  gives  not  wherewith  to  perform 
it  :  the  covenant  of  grace  does  both,  by  writing  the 
law  in  the  heart  :  and  without  this,  it  would  ftiil  have 
been  but  a  covenant  of  works,  be  the  duties  enjoined 
whatever  you  will.  It  therefore  runs  not  upon  con- 
ditional or  fallible  terms,  u  I  will,  if  ye  will."  but 
abfolute  and  fovereign,  t;  I  will,  and  ye  (hall."  This 
covenant  does  not  only  give  life  upon  terms  of  believ- 
ing ;  but  faith  alfo  and  holinefs,  as  the  nerelfary 
m.jans  of  attaining  that  life  :  and  this,  not  upon  your 
ingenuous  compliance  (as  fome.term  it),  or  better 
improvment  of  what  you  have  in  common  with  other 
men  ((uch  allegations  the  Lord  diialiows,  and  often 

cautions 


OF  EFFECTUAL  CALLING.  *6r 

cautions  againft),  but  of  grace.  It  is  a  covenant  made 
up  of  promifes  ?  and  promife  (by  Scripture  intendment 
is  always  free :  both  freely  made,  and  freely  per- 
formed, without  the  delert  or  procurement  of  men. 
Take  Ifaac  for  inftance  :  Abraham's  body  was  now 
dead,  and  for  Sarah  (befides  her  natural  barrennefs,) 
"  it  ceated  to  be  with  her  after  the  manner  of  wo- 
men," and  yet  Sarah  fliall  have  a  fon,  Gen.  xviii. 
ii.  14.  But  how  ?  The  promife  had  in  it  (though  A- 
braham  and  Sarah  had  not)  whatever  might  tend  to 
Ifaac's  conception  and  birth  ;  and  for  this  caufe  he 
was  called  "  the  fon  of  the  promife,"  Gal.  iv.  23. 
28.  as  alfo  believers  are,  Rom.  ii.  8.  Gal.  iii.  29. 
they  are  alfo  termed  "  heirs  of  promife  ,"  Heb.  vL 
17.  And  on  this  account  Chrift  is  cal'ed  the  "  pro- 
mifed  feed,"  and  the  Holy  Ghoft  the  "  Spirit  of  pro- 
mife ;  namely  to  (hew  the  independent  freenefs  of 
thofe  divine  gifts  ;  the  promife  of  fending  them, 
their  actual  coming,  and  effectual  operations,  are  all 
free,  and  free  in  all  refpects.  This  "  dew  from  the 
Lord  waiteth  not  for  men,"  Micah,  v.  7. 

For  further  illuftration,  the  Jews  are  a  pertinent 
inftance,  as  ye  read  in  Jeremy,  (Jer.  xxxii.  30 — 35.) 
they  had  done  nothing  but  evil  from  their  youth  up, 
and  were  a  continual  provocation  ;  and  when  fcatter- 
ed  among  the  nations,  were  no  whit  bettered ;  but 
caufed  even  the  heathen  to  blaipheme  :  and  yet  not- 
withftanding  all  this,  the  Lord  will  gather  them,  and 
"give  them  an  heart  to  fear  him  forever."  ver.  37 — 44. 
and  this,  even  while  they  were  not  moved,  neither 
could  they  blufh,  chap.  viii.  1 2.  See  alfo  with  what 
inexpreffible  freeneis  of  grace  the  Lord  deals  with 
them  in  the  xliiid  of  Ifaiah,  "  I,  even  I  am  he  that 
blotteth  out  thy  tranfgreffion, — and  will  not  remem- 
ber thy  fins,"  Ifa.  xliii.  25.  But  what  is  the  intro- 
duction to  this  fo  great  a  promife  ?  fee  it,  and  wonder 
at  it  !  "  Thou  haft  not  called  upon  me,  O 
Jacob,  but  thou  haft  been  weary  of  me,  O  Krael  : 
thou  haft  not  brought  me  the  fmall  cattle  of  thy 
burnt-offerings  ;  thou  haft  bought  me  no  fweet  cane 

wich 


26;  A  PRACTICAL  DISCOURSE 

with  thy  money  ;  but  haft  made    me    to  ferve    with 
thy   lies,  and  wearied  me  with    thine  iniquities,"  ver. 
12,  23,  24.  "  !,  even  I  (whom  thou  haft  dealt  fo  un- 
gratefully with  and  difingenuoufly,  even  I)  am  he  that 
blotteth  out  thy  tranfgreflions,    tor   mine  own  fake," 
ver.  25.     And  this  was  a  great  thing  they  looked  not 
for  :  as,  indeed,  confidering  themfelves,  and  what  their 
demeanour  had  been,  they  had  no  reafon  to  look  for 
it.    From  all  which   it  is  clear,   that   grace  refpeds 
not  the  worthinefs  of  men  in  what  it  does  for  them  ; 
nay,  it  muft  refpect  their  unworthinefs  rather,  as  that 
by  which  grace  is  more   illustrated,  and   the  glory 
thereof  more  advanced  ;  in  that,  "  where  fin  abound- 
ed, grace  did  much  more  abound,"  Rom.  v.  20.  And 
Paul  proclaims  it  as  verified  on  himfelf ;  "  I  was  a 
blafphemer,  and  a  perfecutor,  and  injurious :   but    I 
obtained  mercy  ;   and  the  grace  of  our  Lord  was  ex- 
ceeding abundant,"  (iTirn.  i.    13.)  and  hereupon  he 
falls  to  adoring  that  grace  ;    ^  Now,  to  the  King  eter- 
nal, immortal,  mvinfible,  the  only  wife  God,   be  ho- 
nour and  glory  for  ever  and  ever.     Amen,"  (verfe  17.) 
The  riches  of  mercy  is  made  out  by  facing  the  chief 
of  tinners,  and  in  quickening  them  when  dead,  (Eph. 
ii.  i.  4.)  and  it   is  very   obfervable,  that  the  apoftles, 
whenever   they  mention   the^grace  rf  God  in  faving, 
quickening,  &c.  give  not  the  leaft  intimation  of  men's 
worthinefs,   preparedneis,   compliance,    or  any    fuch 
thing  ;  but  dead  in  fins,  and  quickening,  come  one  on 
the  neck  of  the  other  (a$  light  does  upon  darkncfs, 
yvh'ch   in  no  fort   induces  the  light,    or  prepares  the 
dark  earth  or  air  for  it),   as  is  abundantly  evident  in 
all  their  epiflles.     And  how   often  does  the  Lord  de- 
clare aoainft  all  the  pr.etenfions  of  men,  as  to  their  ac- 
tivenefs  in   this  nutter,  in  liaiah,  Jeremiah,  Ezekiel, 
Hoiea  ?.  &.c.  and  as  a  bar  to  thole  pretenfions,  the  ho- 
ly people   he   calls,   "  A  people  fought  out   ;"   and 
proclaims,   "  I  am  found  ot  them  that  fought  me  not/' 
This  I  fhail  end  with  a  very  obiervable  inltance  with- 
jn  my  own  memory  ,  and  I  bring  it  not  in  for  proot, 

but 


OF  EFFECTUAL  CALLING.  165 

but  illuftration.  1  knew  a  man,  who  when  he  came 
under  convidlions,  endeavoured  with  all  his  might  to 
flifle  them  :  his  conviclions  grew  ftronger,  and  he 
hardened  himfelf  againft  them  :  he  Taw  their  tendency  ; 
but  was  fo  oppofite  to  it,  that  he  refolved,  in  exprefs 
terms,  he  would  not  be  a  puritan,  whatever  came  of 
it.  To  the  church  he  muft  go,  his  mafler  would  have 
it  fo  ;  but  this  was  his  wont,  to  loll  over  the  feat,  witk 
his  fingers  in  both  his  ears  :  (here  general  or  condi- 
tional grace  was  furely  nonplufled.)  But  a  chofen 
veflel  muft  not  be  fo  loll :  now  fteps  in  electing  grace, 
and,  by  a  cafual  flip  of  his  elbow,  drew  out  the  ilop- 
pers,  and  fent  in  a  word  from  the  pulpit,  which,  like 
iire  from  heaven,  melted  his  heart,  and  cad  it  in  a 
new  mould.  Surely,  in  this  the  Lord  did  not  wait 
for  the  man's  compliance  or  improvements ;  his  work 
was  not  originated  thence,  nor  dependent  thereon. 

Arg.  II.  If  all  that  pertains  to  falvation  were  not 
given  freely,  falvation  itfelf  would  not  be  of  grace  ; 
for  "  to  him  that  worketh,  is  the  reward  not  reckoned 
of  grace,  but  of  debt,"  (Rom.  iv.  4.)  but  Salvation 
is  of  grace,  (Eph.  ii  5.)  "  By  grace  ye  are  faved." 
And  again,  ver.  8.  "By  grace  ye  are  faved,  through 
faith  :"  where  alfo,  left  the  adding  of  faith  ihould  oc- 
cafion  a  Jeffening  of  that  grace,  or  feem  to  detract 
from  the  freenets  of  it,  he  cautioufly  jubjoins,  that 
this  faith  is  the  work  of  that  grace,  "  not  of  your- 
ielves,  it  is  the  gift  of  God."  For  if  grace  be  perfect- 
ly free  in  choofing,  it  muft  be  anfwerably  free  in  giv- 
ing and  Applying  the  means  to  bring  about  the  end  it 
hath  chofen  us  to  :  for  if  the  effect  of  the  means 
iliould  depend  upon  fbmething  to  be  done  by  men, 
xvhich  grace  is  not  the  doer  of,  then  works  would  put 
in  for  a  fhare  in  the  glory  of  men's  falvation  ;  and  fo 
the  grace  ot  God  would  be  dethroned,  and  be  as  if  it 
were  not  ;  grace  is  no  more  grace,  as  is  argued  in 
Rom.  xi.  1 6. 

.  111.  Spiritual  blefllngs  muft  be  given   freely, 
of  pure  grace,  becaufe  the  natural  man  cannot 

perform 


264  A  PRACTICAL  DISCOURSE 

perform  any  fach  act  as  might  be  motive  for  fuch  a 
gift.  Things  materially  good  they  may  do,  as  Cain 
in  offering  the  firft-fruits  ;  but  not  acceptable,  be- 
caufe  not  done  in  a  due  manner  ;  that  is,  in  faith  ; 
the  want  of  which  makes  incenfe  itfelf  an  abomination, 
Ifa.  i,  13.  14.  If  without  faith  it  be  impoffible  to  pleafe 
God,  then  it  muft  be  impoffible  to  do  ought  before 
you  believe,  that  may  move  God  to  give  you  faith. 
Salvation  is  promifed  to  faith,  remiffion  of  fins  to  re- 
pentance, the  bleffed  vifion  to  purity  of  heart  :  but 
we  find  not  thefe  graces  promifed  to  any  act  or  quali- 
fication inferior  to,  or  going  before  the  graces  them- 
felves  ;  our  holy  calling,  and  the  warning  of  regenera- 
tion, we  are  not  intitled  to  by  works  of  our  own,  2 
Tim.  i.  9.  Tit.  iii.  5. 

Arg.  IV,  If  any  of  the  requifitesto  falvation  fhould 
be  given  upon  condition,  reafon  would  it  fhould  be 
that  which  in  worth  and  virtue  containeth  all  the  reft, 
and  without  which  the  reft  had  never  been,  or  been 
of  none  effect,  and  that  is  our  Lord  Jefus  Chrift  ;  of 
whom  it  is  faid,  that  "  all  the  fulnefs  of  the  godhead 
dwells  in  him  bodily,"  Col.  ii.  9.  "  and  that  out  of 
his  fulnefs  all  grace  is  received,"  John,  i.  16.  the  giv- 
ing of  whom  was  the  mod  fuperlative  commendation 
of  God's  love  to  men,  Rom.  v.  8.  and  is  therefore 
termed  cc  the,"  or  "  that  gift  of  God,"  John,  iv.  10. 
being  fuch  a  gift  as  comprehends  all  others.  And  as 
touching  the  free  and  unconditional  giving  of  Chrift, 
fee  that  ancient  authentic  record  in  Gen.  iii.  15.  "  It 
lhali  bruife  thy  head  :"  wherein  is  contained  an  abfo- 
lute  free  promife  to  fend  the  Son  of  God,  in  human 
flefh,  to  be  a  Redeemer.  And  we  evidently  know, 
that  his  actual  coming  and  performance  thereof,  was 
not  iufpended  on  any  delert  or  worthinefs  of  men  : 
how  could  it,  when  after  the  fall  they  did  not,  nor 
could  do  any  thing  but  what  might  turn  his  heart 
more-againft  them  ?  For  evidence  hereof,  we  need 
not  go  out  of  the  context  :  do  but  obierve  the  firfl 
Adam's  carriage,  and  the  manner  of  it,  a  little  before 

the 


OF  EFFECTUAL  CALLING.  265 

the  promife  was  made  :  firft,  they  believe  the  ferpent 
rather  than  God ;  then  they  break  the  commandment 
of  life,  when  they  had  neither  need  nor  occafion  fo  to 
do.  This  done,  and  finding  themfelves  loft,  they  do 
not  fo  much  as  leek  after  God  for  help,  but  rather  to 
hide  themfelves  from  him  ;  fo  far  from  conferring 
themfelves  faulty,  that  they  charge  God  foolilhly,  and 
fhift  the  blame  of  their  mifcarriage  upon  him  ;  "  The 
woman  whom  thou  gaveft  to  be  with  me,  (he  gave  me 
of  the  tree — nnd  the  ferpent  (which  alfo  is  a  creature 
of  thy  making),  he  beguiled  me,"  &c.  Here  is  noth- 
ing in  their  deportment  that  looks  like  the  motive  of 
fuch  a  promife.  But,  though  they  run  from  God, 
he  will  not  fo  part  with  them  ;  yea,  he  follows  them, 
finds  them  out,  and,  for  a  door  of  hope,  freely  pro- 
nounceth  this  gracious  promife,  of  fending  his  Son  to 
deftroy  this  old  ferpent,  the  devil;  and,  confequently, 
the  ferpencine  nature,  that  had  now  inftilled  and  min- 
gled itfelf  with  theirs.  It  is  the  firft  promulgation  of 
the  gofpel,  and  fpeaks  with  as  much  abfolutenefs  as 
words  can  exprefs,  "  It  mail  bruife  thy  head."  This 
I  infift  the  more  upon,  becaufe  it- is  the  firft  that  was 
made  in  time,  and  that  out  of  which  all  following 
promiies  are  educed. 

The  intent  of  this  promife,  was  Adam's  recovery 
and  comfort  ;  who,  doubtlefs,  at  this  time,  was  in  a 
very  difconfolate  condition  ;  as  lying  under  a  frefh 
fenfe  of  the  happinefs  he  had  loft,  and  the  woful  eft  ate. 
he  was  now  plunged  into  ;  and  therefore  it  was  ne- 
ceflary  (if  Adam  mall  have  comfort  by  it),  that  the 
terms  thereof  be  altogether  free  and  abfblute  :  for, 
fuppofe  them  to  be  conditional,  as,  namely,  if  Adam 
(hall  now  repent  and  convert  himfelf ;  if  he  fliall  bet- 
ter improve  a  fecond  flock  (or  rather,  the  cankered 
remnant  of  that  he  had  at  firft),  my  Son  then  iliall 
come  into  this  lower  world,  to  ftill  that  enemy  and 
avenger :  his  life  mail  go  for  thy  life  ;  I  will  be  friends 
with  thee,  and  reftore  thee  to  thy  former  ftate.  All 
this,  and  more  of  this  kind,  had  yielded  but  little 

comfort 


*66  A  PRACTICAL  DISCOURSE 

comfort  of  hope  to  a  guilty  and  defiled  confcience, 
who  found  itfelf  not  only  naked,  and  wholly  bereft  of 
its  primitive  righteoufnels,  but  at  enmity  with  its  Cre- 
ator, and  a  bond-flave  to  Satan  :  for  fuch  reafonings 
as  thefe  would  have  broke  in  like  a  flood,  to  bear 
down,  and  ilifle  all  hopes  of  future  fuccefs,  especially, 
if  when  1  was  in  fo  blefled  a  (late,  and  endued  with 
power  to  keep  the  law,  upon  fo  flight  a  temptation  I 
yielded  and  fell  ;  how  ihould  I  rife  now  1  am  down, 
and  my  ilrength  is  gone  ?  If  when  1  had  freedom  of 
will,  and  ftood  upright,  1  fo  eafily  warped  into  crook- 
ed paths ;  how  can  I  hope  to  return,  and  do  better,  now 
my  will  is  fo  perverted,  and  bent  to  a  contrary  courfe  ? 
If  whilfl  I  had  eyes  in  my  head,  and  law  things  with 
clearnefs  I  yet  loft  my  way,  and  wandered  ;  how 
mould  I  think  to  recover  it,  being  now  both  fadly 
bewildered,  and  my  eyes  put  out  ?  How  (hould  I 
brwig  a  clean  thing  out  of  an  unclean,  who  kept  not 
my  heart  clean  when  it  was  fo  ?  How  mould  I  gain 
more  with  fewer  talents,  who  ran  myfelf  out  of  all 
when  I  had  abundantly  more  ?  Grapes  will  not 
grow  upon  thorns,  nor  figs  on  thiftles  :  nay,  were  my 
primitive  ftate  reftored  to  me  on  the  former  terms,  I 
could  not  expect  to  keep  it,  having  this  woful  expe- 
rience of  io  caufelefs  and  dreadful  an  apoftacy,  &c. 

It  was  therefore  importantly  neceflary,  that  this 
firft  promife,  made  upon  fo  great  and  folemn  an  oc- 
cafion,  and  bearing  in  it  all  the  hopes  and  comforts  of 
God's  people  to  eternity,  mould  be  thoroughly  free 
and  abiolute,  and  not  depend,  in  the  leaft,  upon  any 
good  thing  to  be  done  by  men  as  the  condition  of  it. 
And  if  Chrift  be  given  freely,  there  is  good  ground  of 
arguing  thence,  the  free  giving  of  lefler  things  :  for, 
"  he  that  Ipared  not  hh  own  Son,  how  fhall  he  not 
v.lth  Ivm  freely  give  us  all  things  ?"  Rom.  viii.  32. 
4<  Is  not  the  life  more  than  meat  ?"  Matt.  vi.  25.  Is 
not  Chrift  more  than  faich  and  all  grace  ?  Has  God 
given  us  the  flefh  of  his  Son,  which  is  meat  indeed  ; 
and  will  he  not  reftore  our  withered  hand  to  receive 


OF  EFFECTUAL  CALLING.  267 

jt  ?  It  cannot  be  ;  efpecially  confidering,  that  this 
may  be  done  with  a  word  ;  and  without  this,  the 
other  would  be  loft,  and  as  water  fpilt  in  the  ground. 
But  though  this  promife  of  (Thrift  be  virtually  a  prom- 
ife  of  all  grace  ;  yet,  becaufe  of  our  flownels  of  heart 
to  believe,  and  to  win  us  off  from  our  legalizing  no- 
tions, the  Lord  condefcends  to  gratify  his  people  in 
words,  as  well  as  fubftance  :  and  therefore, 

Ar£.  V.  To  make  it  exprefsly  evident,  that  all 
fpiritual  bleflings  are  perfectly  free,  he  hath  put  them 
all  into  abfolute  promiiis.  Not  that  all  promifes  run 
in  that  tenor  :  many  of  them  have  conditions  annex- 
ed ;  which  alfo  (in  their  place)  have  a  very  fignificant 
ufefulnefs :  i.  As  proofs  of  our  willing  fubjedion  to 
God,  Gen.  xxii.  12.  2.  As  directives  by  what  medi- 
ums we  mull  get  to  the  bleflednefs  detigned  us,  John, 
iii.  16.  and  xiv.  6.  and  how  qualified  for  the  enjoy- 
ment of  it,  Matth.  v.  8.  2  Cor.  vii.  i.  3.  As  marks 
and  evidences  of  our  being  in  the  way  to  it,  and  of 
thofe  to  whom  it  doth  belong,  Mark,  xv.  16.  Rom. 
viii.  i.  John,  x.  9.  But  this  annexion  of  condition 
idoes  not  imply  a  power  in  men  to  perforrn  them  ; 
though  performed  they  muft  be,  before  we  come  to 
the  promife  reward  ;  nor  does  the  effect  of  thofe 
promifes  depend  upon  any  aft  to  be  done  by  us,  which 
iome  other  promiie  doth  not  provide  us  with.  But 
that  great  fundamental  promiie,  on  which  is  founded 
our  hopes  of  eternal  life,  was  abfolute  ;  it  was  given 
before  the  world  ;  Tit.  i.  2.  Though  clearly  condi- 
tional to  him  with  whom  the  compact  was  made,  yet 
perfectly  free  and  abfolute  to  us  ;  and,  therefore,  the 
adding  of  conditions  to  after-promifes,  may  net  be 
taken  as  invalidating  that  firtl  promife,  or  as  a  defea- 
sance to  it.  It  is  a  Scripture  maxim,  that  "  the  cov- 
enant which  was  before  confirmed  of  God  in  Chrilt, 
the  law  (which  was  four  hundred  and  thirty  years  af- 
ter) cannot  difannul,  that  it  mould  make  the  promife 
of  none  effect,"  Gal.  iii.  17.  The  like  may  be  (aid 
of  promifes  made  in  time,  namely,  that  the  condi- 
tionally 


268  A  PRACTICAL  DISCOURSE 

tionality  of  fome  does  not  make  void  the  abfolutenefs 
of  others.  As  the  law  was  to  Chrift,  fuch  are  condi- 
tional promifes  to  the  abfolute  ;  they  fhew  what  we 
fhould  be  and  do  ;  and,  by  confequence,  that  we  can 
neither  be  nor  do  as  we  fhould  ;  and  thence  infer  to 
us,  the  neceffity  of  divine  grace  to  undertake  for  us  ; 
and  then,  indeed,  and  not  till  then,  is  the  freenefs  of 
grace  adorable,  which  promileth  help  in  terms  of  an 
abfolute  tenor.  And  accordingly  we  find  that  what- 
ever is  in  one  fcripture  made  the  condition  of  accep- 
tance with  God,  and  eternal  life,  in  other  fcriptures 
thofe  very  conditions  are  promifed  without  condition  ; 
fome  of  which  we  have  a  profpedt  of  in  the  following 
balance,  which  being  that  of  the  fanctuary,  may  well 
be  allowed  to  caft  it  :  nor  would  it  be  once  debated, 
if  men  knew  their  intereft  ;  for  intereft  will  not  lie. 

Conditional  Promifes,         Promifes  of  the   Condition. 

"  Wafh  ye,  make  you  "  Then  will  I  fprinkle 

clean  :  ceafe  to  do  evil  ;  clean  water  upon  you,  and 

learn  to  do  well  :  come,  ye  mail  be  clean  :  from 

now,  and  let  us  realon  to-  all  your  filthinefs  will  I 

gether  ;  and  though  your  cleanfeyou,"  Ezek.xxxvi. 

fins  be  as  fcarlet,  they  25.  "  I  will  forgive  your 

(hail  be  white  as  fnow,"  iniquity  ;  and  your  fin  I 

Ifa.  i.  16,  17,  18.  will  remember  no  more, 

Jer.  xxxi.  34. 

<f  Repent  and  turn  ;  fo  "I  will  put  a  new  fpirit 

iniquity  fhall  not  be  your  within  you/'  Ezek.  xi.  19. 

ruin,"  Ezek.  xviiii.  30.  "  A  new  heart  alfo  will  I 

"  Make  you  a  new  give  you,  and  a  new  fpirit 

heart,  and  a  new  fpirit,"  will  J  put  within  you," 

Ez.k.  xviii.  31.  Ezek.  xxxvi.  26. 

"  Hear,  and  your  foul  "  Thou  fhalt  return, 

fhall  live,"  Ifa.  Iv.  3.  "  If  and  obey  the  voice  ot  the 

thou  (halt  feek  the  Lord  Lord/'  Deut.  xxx.  8. 

thy  God,  thou  (halt  find  "  They  fhall  return  unto 

him,  if  thou  icek  him  me  with  their  whole  heart j 

with  Jer. 


OF  EFFECTUAL  CALLING. 


269 


Conditional  Promifes.          Promifes  of  the  Condition. 


with   thy    whole   heart," 
Deut.  iv.  29. 

<c  Then  (hall  we  know, 
if  we  follow  on  to  know 
the  Lord,  Hofea,  vi.  3. 

"  Circumcife,  therefore, 
the  forefkin  of  your  heart, 
Deut.  x.  1 6. 

c;  Return,  O  backflid- 
ing  children/'  Jer.  iii.  14. 

"  If  ye  be  willing  and 
obedient,  ye  fhall  eat  the 
good  of  the  land,"  I  fa.  i. 


"  I  will  yet  for  this  be 
enquired  of  by  the  houfe 
oflfrael,"  Ezek.  xxxvi. 

37- 

"    He   that    endureth 

unto  the  end,  the  fame 
fhall  be  faved,"  Matth. 
xxiv.  13. 


Jer.  xxiv.  7.  "  I  am 
found  of  them  that  fought 
me  not,"  Ifa.  Ixv.  i. 

"  Thou  (halt  call  me, 
My  Father,  and  fhalt  not 
turn  from  me,"  Jer.  iii. 
19. 

"  The  Lord  thy  God  will 
circumcile  thine  heart," 
Deut.  xxx.  6. 

"  I  will  heal  their  back- 
Hidings,"  Hof.  xiv.  4. 

"  Thy  people  fhall  be 
willing,"  Pfal.  ex.  3.  "I 
will  caufe  you  to  walk  in 
my  ftatutes,  Ezek.  xxxvi. 
27.  Phil.  ii.  13. 

"  I  will  pour  upon  the 
houfe  of  David,  the  Spirit 
ot  grace  and  fupplica- 
tions,"  Zech.  xii.  10. 

"  They  fhall  not  de- 
part from  me,"  Jer.  xxxii, 
40.  cc  Who  fhall  confirm 
you  unto  the  end,"  i  Cor, 
i.  8.  Jer.  iii.  10. 


Thefe  are  fome  of  thofe  many  exceeding  great  and 
precious  promifes,  by  which  we  are  made  partakers  of 
the  divine  nature,  2  Pet.  i.  4.  and  if  duly  confidered 
would  much  conduce  to  eftablifh  the  prelent  truth, 
which  affirms  the  abfolute  free  giving  of  "  all  things 
pertaining  to  life  and  godlinefs,"  ver.  3.  and  this  noth- 
ing more  painly  contradicts,  than  to  make  the  dif- 
penfements  of  grace  to  depend  on  the  wills  and  im- 
provements of  natural  men :  to  exclude  which  is  a 
principal  fcope  of  abfolute  promifes,  "  that  no  flcih 

fhould 


?70  A  PRACTICAL  DISCOURSE 

fhould  glory  in  his  prefence,"  i  Cor.  i.  29.  fince  if  i£ 
God  that  vvorketh  all  in  all,  both  to  will  and  to  do  ; 
and  that  ot  his  own  good  plealure,  i  Cor.  xii.  6. 
PhiL  ii.  13. 

There  are  yet  divers  things  alledged  againft  this 
doctrine  ;  which  the  holy  Scriptures,  with  reafons 
drawn  from  thence  and  lanclified  experience,  do  af- 
ford a  plentiful  bar  and  anfwer  to :  and  this  fervice 
they  have  done  us,  to  bring  fome  things  to  mind  (be- 
fore omitted)  which  may  prove  to  the  further  clearing 
and  confirmation  of  the  truth. 

Obj.  All  men  univerlally  (others  as  well  as  thofe 
you  call  the  elect),  are  endued  with  means  fufficient 
for  falvation. 

Anfw.  It  (hall  be  far  from  us  to  leffen  the  means 
afforded  to  any  ;  or  their  fin  in  not  living  up  to  what 
they  have  :  they  have  all  meafts  to  be  better  than 
they  are  ;  and  yet  we  cannot  alTent,  that  all  men  now 
(fince  the  fall)  have  the  fufficiency  alledged  :  for,  of 
all  the  reft,  the  name  of  Chrift,  and  faith  in  him, 
muft  not  be  excluded  ;  but  thefe  all  men  have  not. 
In  a  great  part  of  the  world  Chrift  is  not  fo  much  as 
named,  and  "  how  fhall  they  believe  in  him  of  whom 
they  have  not  heard  ?"  Rom.  xi.  14.  and  where  the 
gofpel  is,  f%  all  men  have  not  faith,"  2  TheiF.  iii.  2. 
For  men  to  believe  (or  fancy  rather)  that  fome  excel- 
lent perfon  hath  interpofed  an  atonement,  to  keep  off 
vengeance  from  finful  men  (as  fome  fpeak),  is  not  to 
believe  on  the  name  of  the  Son  of  God,  but  rather  to 
erect  an  altar  to  an  unknown  Jeity,  and  to  worthip 
they  know  not  what.  Our  Saviour  tells  the  Jews 
(who  knew  that  Mefli.ih  comethj,  "  If  ye  believe  not 
that  I  am  he,  ye  (hall  die  in  your  fins,"  John,viii.  24. 
For  other  realons  alfo,  we  cannot  admit  the  objection. 
i.  B^cau'e  it  fets  man  in  the  fame  (late  now,  as  be- 
fore the  fall  ;  then,,  indeed,  they  had  a  (ufficiency  to 
regain  their  prefent  (late  ;  but  ever  fince,  all  are  born 
children  of  wrath,  and  enemies  to  God.  2.  Becaufe 
the  objection,  while  it  teems  to  magnify  common 

grace, 


OF  EFFECTUAL  CALLING  271 

grace,  it  nullifies  the  fpecial  ;  as  if  God  no  more  re- 
garded his  own  ekdt  than  other  men.     3.  Bccaufe  it 
lays   a   foundation    for   felf-boafting  :  for,  if  all  have 
but  the  fame  means  given  from  above,  the  betternefs 
of  any   mud  be   from  themfelves  ;  men  muft  make 
themtelves  to  differ  ;  which  is  contrary  to  all  reafon, 
fince  the  fame  means  can   have    but  the  fame  effc6b 
upon  fubjecls  alike   qualified.     4.  Becaufe  the  Scrip- 
ture fpeaks  expre-flly  the  contrary  ;  and  that  of  thofc 
who  had  ihe  likelieft  fufFiciency  of  any  others  ;  and 
yet   they  could   not   believe,"  John, -xii.  39.  and  of 
believers    themfelves,    that   "  they  cannot  think,"  2 
Cor.  iii.  5.  and  of  Chrift's  own  difciples  (who,  of  all 
believers,  had  the  higheft  means),  that   without   him 
they  can  do  nothing,"    John,  xv.  5.  and  if  fuch  as 
theft  can  neither  do,  nor  think,  where  is  the  fufficiency 
boafted  of  ?     You  fay,  they  have  power  to  believe,  if 
they  will  :  not  fo,  but  if  they  will,  they  have   power. 
Power   and   will,   in  this  matter,  are  the  tame  thing 
varioufly  exprefled  :  it  is  common  to  fay,  we  cannot, 
when  nothing   is  wanting  but  will.     And,  for  power 
to  will  (if  fuch  a   thing   could    be)  without  a  will  to 
put   that   power   into  ad,  it  would  fignify   no  more 
than  an  arm  without   ftrength  (which   makes  a  mew 
but  can  do  nothing)  ;  like  the  feet    and  ankle-bones 
of  him  that  was  born  a  cripple.     But  is  not  that  a  de- 
plorable kind  of  fufficiency,    which    leaves  "  without 
hope,  and   without  God  in  the  world  ?"  Eph.  ii.  12. 
and  yet  fuch  is  the  (late  of  a  very  great  part  of  man- 
kind.    You  will  fay,  perhaps,  they  had  a  fufficiency, 
but  by    mil-ufage    they    loft  it  :  and  can   there  be  a 
more  palpaple  instance  of  a  thing's  infufficiency,  than 
its  inability  to  prelerve  itlelf,  and  the  general  luccefl- 
fulnefs  of  it  ?    But'means  may  be  proper  enough,  and 
in  their  kind  fufficient,  towards  the  production  of  iuch 
an  event,  and  yet  that  event   never  fucceed,  for  want 
of  fomething  elie  which  alfo  was  requifite  for  it.    S<ime 
of  the  Jews,  by  the  evident  teftimonies  ot  Chrift's  di- 
vinity, were  convinced  that  he  was  the  Meffiah  ;  but 

it 


272  A  PRACTICAL  DISCOURSE 

it  came  not  up  to  a  perfect   work  ;  "  they  did  not 
confefs  him,"   John,   xii.  42.  and  this  becaufe  lf  the 
arm  of  the  Lord  was  not  revealed  to  them,"  Ifa.  liii. 
i.  that  is,  as  Mofes  fpeaks,  "the  Lord  had  not  given 
them  a  heart  to  underftand,"  Deut.  xxix.  4.     Plant- 
ing and    watering  are   proper,  and    fufficient  in  their 
kind,  as  means  and  fecondary  caufes  ;  but  nothing  as 
to    increafe,    without    a  blefiing   from    God.     Who 
could  reafon  more  -ftrongly  than  Paul  ?  or  (peak  more 
eloquently  than  Apollos  ?  and  yet  rhe  fuccefs  of  their 
mimftry  was  "  as  God  gave  to   every  man,"  i  Cor. 
iii.  5.  it  is  God  that    worketh    both    will  and   deed, 
Phil.  ii.  13.  it  is  he  that  openeth  the  ear  todifcipline, 
Job,  xxxvi.  10.  and  lealeth  inftruclion,  chap,  xxxiii. 
16.  when  his  hand  is  fet  to,   then  it  is  authentic  and 
powerful,  and  not  before.    Of  this,  thofe  ancient  Jews 
area   downright   inftance  :  they  had  means  of  being 
purged,   and   yet   were  not  purged,  Ezek.  xxiv.  13. 
but  afterwards,  the  Lord  takes  the  work  into  his  own 
hand  ;  "  I  will  fprinkle  clean  water  upon  you,  and  ye 
lhall  be  clean  ;  from  all  your  filthinefs,  and  from  all 
your  idols  will  I  cleanfe  you  ;  a  new   heart  al'fo  will  f 
give   you,    and   caufe   you  to  walk  in  my  ftatutes," 
Ezek.  xxxvi.   25 — 28.  by  which  it  appears,  that  the 
Lord  will  not  afford   them    means,  as  aforetime,  and 
leave    the   improvement    thereof  to  themfelves  ;  for 
that  he  faw  would  not  do  :  but  now,  he  will  take  the 
whole  upon  himfelf :  not  to  exempt  them  from  their 
duty,  but   enable    them  for  it  j  adding  alfo  his  own 
divine  power   to   make    the    means    cffedlu.il  :  as  is 
plainly  implied  in  that  of  the  prophet   Jeremiah,    u  I 
will  bring  it  health  and   cure,  and  I  will  cure  them," 
Jer.  xxxiii.  6.  that  is,  he  would  give  them  an  honed 
and  good  heart,  which  lhall  bring  forth  fruit  to  per- 
fection, Luke,  viii.  15.     Theie  are  the   means  proper 
and  fufficient  for  falvation,  and  lets  than  this  will  not 
do., 

Obj.  They  have  as  full  a  fufhciency  as  is  meet  and 
.juft  for.  God  to  give. 


OF  EFFECTUAL  CALLINO*  275 

Anfw.  i.  Is  it  meet  and  juft  to  do  good  ?  Why 
not  then  the  chiefeft  good  that  men  are  capable  of, 
which  is,  to  have  their  hearts  perfectly  turned  to  God, 
and  united  to  him  for  ever  ?  2.  The  objection  at- 
tributes more  to  man,  in  the  bufinefs  of  his  falvation, 
than  to  God  :  for,  if  all  that  God  can  juftly  or  meetly 
do  in  order  thereto,  will  not  fave  him,  without  fome- 
thingdone  by  himfelf,  which  God  is  not  the  doer  of* 
then  man  will  be  reckoned  chief  agent  in  the  work, 
and  fo,  "  the  ax  will  boaft  itfelf  again (t  him  that  han- 
dles it,"  Ifa.  x.  15.  Suppofe  a  plaifter  OB  medicine 
to  be  made  up  of  twenty  ingredients,  and  one  of  therri 
to  be  of  that  fovereign  virtue,  as  to  influence  all  the 
reft  ;  all  which  if  that  be  wanting;  will  but  ulcerate 
the  wound,  or  heighten  the  diftemper  j  that  one  muft 
be  counted  the  principal.  3.  It  is  not  to  be  fuppof- 
ed,  that  the  great  and  only  wife  God  would  frt  up  a 
creature,  whofe  will  he  cannot  juftly  and  meetly  over- 
rule, efpecially  in  things  requlfite  to  the  very  end  for 
which  he  was  made  :  nor,  that  he  fiiould  make  him 
for  fuch  an  end,  as  that  any  thing  condticible  thereto 
may  not  meetly  and  juftly  be  done,  in  order  to  its  ac- 
complifhment.  4.  It  would  not  anfwer  the  end  of 
Ch rift's  receiving  gifts  for  men  ;  yea,  for  the  rebel- 
lious, to  bring  in  whom,  all  power  was  given  to  him. 
Suppofc  a  general  (hould  take  in  the  leiler  forts  of  a 
revolted  city  ;  but  leave  the  fort  royal,  which  com- 
mands all  the  reft  in  the  enemy's  hand  :  (hall  he  tell 
his  prince  they  would  not  yield,  and  that,  being  mei* 
of  reafon,  he  thought  it  not  fair  to  force  them  ? 
would  this  be  a  fair  account  of  his  expedition  ?  I 
trow  not  ;  for  it  would  be  to  lay,  in  effect,  that  he 
did  not  reduce  them,  becaufe  they  were  rebels.  5. 
It  cannot  be  righteous  or  meet  for  men  to  affirm, 
nor  for  the  honour  of  fovereign  majefty  to  admit,  that 
the  creature's  will  fhould  limit,  'divert  or  fruftrate, 
the  will  and  intent  of  the  Creator.  Shall  it  be  at  the 
will  of  one  poffefied,  whether  of  no  the  devil  (hall  be 
caft  out  ?  fhall  every  bafc  and  pitiful  toft  have  a 
S 


274  A  PRACTICAL  DISCOURSE 

ative  vote  to  that  which  has  paffed  the  Trinity's  fiat  ? 
It  was  religioully  (aid  of  one,  <c  I  will  not  have  him 
for  my  God,  that  hath  not  power  over  my  will." 
And,  laftly^  Suppoie  a  man  crazed  in  his  head,  and 
you  intend  htm  an  honour  or  office,  which  he  never 
will  be  capable  of  without  the  full  ufe  of  his  reafon  ; 
is  it  not  mceter,  and  doth  it  not  argue  an  higher  de- 
gree of  love,  prudence  and  juftice,  to  cure  his  dif- 
temper,  though  in  a  way  contrary  to  his  prefent 
mind,  than  to  wait  his  complying  with  your  pre- 
fcriptions,  which  (as  he  is)  he  will  never  underftand  ? 
And  what  hinders,  but  that  God  may  do  fo  by  his 
people  ;  even  give  them  a  heart  to  know  him,  and  to 
fear  him  for  ever,  fave  only  that  this  boggy  principle 
of  human  liberty  will  not  comport  with  it  ? 

Obj.  But  if  a  fuffkiency  of  means  to  repent  and 
believe  be  not  afforded  to  all,  how  fhali  God  be  juft 
in  punifhing  for  neglecls  ? 

Anfw.  The  juftice  of  God  will  not  need  our  falv- 
ing,  efpecially  by  a  balm  of  our  making  :  whether  he 
judge  or  juftify,  he  is  juft  in  what  he  doth,  though 
purblind  reafon  fees  not  how.  His  judgments  are  a 
great  deep  ;  not  to  be  fathomed  by  human  compre- 
henfion.-  In  founding  at  fea,  will  it  follow  that  there 
is  no  bottom,  becaufe  your  line  will  not  reach  it  ? 
God  dealt  not  fo  (in  refped  of  means)  with  any  na- 
tion as  with  Ifrael  :  and  the  men  going  with  Paul  to, 
DamafcLis.  The  Lord  would  not  give  them  to  fee  his 
face,  nor  to  hear  his  voice  ;  both  which  he  vouchfa- 
)  Paul,  and  yet  he  needs  no  vindication  or  apol- 
ogy .for  .punching  their  unbelief  :  tw  They  that  have 
finned  without  law,  (hall  peiifh  without  law,"  Rom. 
ii.  12.  Bdides,  men  arejuitly  obnoxious  to  puniili- 
ment,:/or  neo feeling  or  not  improving  the  means  they 
have  ;  albeit  thole  means,  when  made  the  befl  of 
tint  nature  can,  will  not  fave  them  :  they  are  pun- 
ima'olc  for  not  feeding  and  not  cloathing  :  and  yet 
by  doing  theie,  men  are  not  juftified.  The  lea(t 
Uv.nigrcffion  lays  men  open  to  wrath  ;  and  we  cannot, 

by 


OF  EFFECTUAL  CALLING.  275 

by  keeping  fome  commands,  compenfatc  the   breach 
of  others. 

Obj.  Where  it  is  (aid,  "  I  will  write  my  law  in 
the;r  hearts  :  and  caufe  them  to  walk  in  my  fh- 
tutes,"  &c.  there  is  no  more  intended  by  it,  but  the 
giving  ot  things  or  means  proper  to  inch  an  end. 

Anlw.  If  one  obliged  to  fave  your  life,  fhould   thus 
expound  his  engagement,    you    would    not   think    it 
good  payment,  nor  that  he  had  dealt    faithfully    with 
you.     The  fenle  objected  cannot    be    the    mind    and 
limit  of  that    mbft   gracious   promife  :  for,  i.  The 
promife  muft  be  as  broad  and  large  as    the    precept  : 
it  would  elfe  be  too  fhort  to  repjfe  our  confidence  in. 
If,  then,  the  precept  intends  as  much   as    the    words 
of  it  do  literally  import,  then  aHb  doth  the   promife  : 
but  the  precept  not  only  requires  a  ufmg  the    means 
that  tend  to  the  duty  enjoined,  but  the  perfecl:,  effec- 
tual performance  of  the  duty  itfelf,  both  as  to  matter 
and  form  ;  therefore  doth  likewiie  the  promife  :   and 
then  it  will  follow,  that  to  write  the  law  in  the  heart, 
and  caufe  us  to  walk,  crV.  is  more  than   a  means  :    it 
is  the  thing  itlelf.     2.  That    doctrine  is    hardly    be- 
ftead,  and  not  much  to   be   credited,   which,   for  its 
fupport,  muft  put  fuch  a  conftrudion  on  the  higheft 
and  mod  abfolute  promifes  that  God  hath   made,   as 
would  render  them    weak    and    fruitlefs    things.     3. 
Where  God  hath  abfolutely  faid,  that  fuch  a  thing  he 
will  do  ;  for  men  to  put  in  conditions  or  limitations, 
is  to  raze  or  interline  a  record  ;  which  is   a   felonious 
ad  :  and  how  he  will  deal  with  thofs  who  add  to,  or 
take  from,  the  words  of  his  prophecy,   you    have    re- 
corded in  the  laft  chapter  of  his  book  :  (it  is    ill    tri- 
fling with  facred  things.)    4-  A  phyfician  that   under- 
takes to  cure  a  man  of  his  phrenzy,  and  to  keep   him 
in  his  right  mind,  is  not  faid  to  have  done   his    work, 
or  made  good  his  word  (whatever  means  have   been 
applied  to  him),  if  the  patient    continue    his    former 
diftradion,  or  relapfe  into  it.     5.  There  is   no    need 
or  reafon,  why  the  Lord   ihould   promife,   or  make 

(hew 


27S  A  PRACTICAL  DISCOURSE 

fhew  of  promifing,  more  than  he  intends  to  perform 
(for  that  would  be  as  a  broken  ftafF)  :  or  why  he 
fboald  exprefs  himfelf  in  terms  of  a  fuller  or  more 
abfolute  engagement,  than  might  in  all  points  confift 
with  his  wifdom,juftice,  holinefs,  cffc.  6.  Laftlyy  The 
objection  is  further  excepted  againil  and  rejeded,  not 
only  as  it  makes  man  the  chief  agent  in  his  own  fal- 
vation  ;  but  as  denying  that  God  doth  any  thing 
more  for  them  that  are  faved,  than  for  them  that  per- 
ifh.  If  men  make  themfelves  to  differ,  the  gofpel 
defign  of  magnifying  grace,  is  dallied  at  once.  And, 
truly,  it  is  matter  both  of  wonder  and  grief,  to  fee 
how  induflrioufly  witty  fome  men  are  to  enervate  the 
proaiifes  of  God  ;  as  if  they  could  not  accept  of  fal- 
vation,  unlefs  their  own  wills  may  flanci  partners  with 
his  grace. 

Oi>j.  But  is  it  not  faid,  tc  To  him  that  hath  fhall 
be  given  ?"  Matt.  xxv.  29.  that  is,  he  that  ufes  com- 
mon grace  well,  ma!!  have  fpecial. 

Jnfw.  i.  If  that  gracious  prornife,  of  writing  the 
law  in  our  hearts,  intend  only  the  affording  of  means 
(which  is  but  common  grace),  where  fhall  we  find  a 
promife  of  the  fpecial  ?  The  well  ufing  of  common 
grace,  is  indeed  a  duty  incumbent  upon  all  ;  but  is 
no  way  meriting,  or  moving  God  to  bellow  the  fpe- 
cial :  he  is  above  all  human  motives  -t  and  is  not 
wrought  upon  by  them,  as  men  are.  This  is  feen  by 
Paul,  whom  fpecial  grace  took  hold  upon,  even  while 
in  the  heat  of  mifuling  that  which  is  common  :  there 
\\as  nofpace  of  time  between  his  being  a  perfccutor, 
and  his  obtaining  mercy,  i  Tim.  5.  3.  with  ACTS.  ix. 
4,  5,  6.  2.  What  proportion  is  there,  in  value,  be- 
tween a  handful  of  clay,  and  a  talent  of  gold  ?  Infi- 
nitely more  is  the  disproportion  between  the  grace  of 
faith,  and  all  that  a  natural  man  can  do  for  the  ob- 
taining of  it  :  they  that  are  in  the  flefh  cannot  pleafe 
God,  Rom.  viii.  8.  3,  Whatibevcr  is  not  of  faith  is 
ilii  ;  but  a  man's  fin  cannot  be  a  motive  for  his  good  : 
to  plead  your  improvement^  i&  to  make  your  filthy 

rags 


OF  EFFECTUAL  CALLING.  277 

ngs  an  argument  why  God  fhould  accept  you.  Re- 
member the  condition  he  was  in,  that  proffered  mo- 
ney for  the  gift  of  the  Holy  Ghcft,  (Ac"ts,  viii. 
19.  improvements  (or  faith  is  no  better.  4.  It  would 
not  become  the  Wifdom,  power,  or  grace  of  God,  to 
build  on  a  foundation  made  ready  to  his  h;md  :  he 
needs  it  not,  nor  will  it  ibrt  with-  his  dJign  which 
is  to  have  his  grace  acknowledged  the  alpha  and 
omega  of  men's  Talvation.  LafJy,  A  wil!  to  imp: 
is  as  much  from  God  as  the  thing,  to  be  improved  : 
<c  A  man  can  receive  nothing,  txcept  it  be  p.iven  him 
from  above,"  John,  iii.  27.  the  thing  given,  and  \ 
er  to  receive  and  improve  it,  are  both  from  thence  : 
and  things  from  above  are  not  fetched  down  by  men  ; 
but  they  come  down  when,  and  upon  whom,  ihe 
Father  of  lights  pleafeth,  James,  i.  17. 

Qbj.  Men  are  commanded  to  make  them  a  new 
heart,  (Kzck.  xviii.  31.)  which  muft  imply  an  ability 
fo  to  do  :  for  how  can  it  be  juft  to  require  things  im- 
poflible  ;  and  that  under  fo  fevere  a  penalty  ? 

Anfw.  Whatever  is  implied  in  the  command,  fuch 
allegations  do  furely  imp'y,  that  the  framers  of  them 
are  much  unacquainted  with  the  fcriptures,  or  ex- 
tremely rafh  in  drawing  conclufions  from  them. 
There  are  reafons  enough,  and  holy  ends,  which  do 
juilly  warrant  fuch  commands,  without  fuppofing 
thofe  to  whom  they  are  given  able  now  to  perform 
them  :  as  i.  Perhaps  the  Lord  (peaks  it  ironically; 
deriding  their  vain  confidence,  as  Elijah  did  thepriells 
of  Baal,  when  he  bids  them,  "  Cry  aloud,  for  he  i?  a 
"  god,"  i  Kings,  xviii.  27.  will  you  hence  infer,  that 
Baal  was  a  God  ?  or  that  idols  can  lliew  things  to  come, 
becaufe  the  Lord  bids  them  to  do  it,  thereby  to 
evidence  their  godhead  ?  lia.  xli.  23.  or  that  Aciam 
had  advantaged  himfclf  by  his  fall,  becaufe  the  Lord 
fays,  "  The  man  is  become  like  one  of  us  ?"  Gen. 
iii.  -22.  The  like  form  of  fpeech  is  lometimes  ufed  con- 
cerning Babylon  ;  %<  Take  balm  for  her  pain,  if  fo  be 
(he  may  be  healed  £'  even  then  when  "  his  device  was 

to 


278  A  PRACTICAL  DISCOURSE 

to  deftroy  her,"  Jer.  li.  8.  with  chap.  1.    So,  here,  as 
upbraiding  thofe  carnal  Jews  with  their  fond  opinion 
of  felf-iufficiency,  freedom  of  will,  and   power  to  do 
great  matters  ;  "  Make  you  a  new   heart,  for  why 
will  ye  die  r"  q.  d.  "  You  know  that  the  end  of  thefe 
things  is  death  :  you  pretend  to  an   high   pitch   of 
ability,  that  men  may  be  good  if  they  will,  and  turn 
when  they  pleafe,  and  yet  you  go  on  in  an  evil  vvay  :  if 
ye  can  make  you  a  new  heart,  do  it  ;  why  will  ye,  by 
neglecting  fo  eafy  a  matter,  fall   under  a  fentence  of 
death  ?"  2.  To  let  men  know,  God  hath  not  loft  his 
right  of  commanding,  though   they   have   loft  their 
power  of  obeying  ;  time  was  when  they  had  it,  and 
power  to  keep  it  ;  but,  having  loft   it,    God    is  not 
bound  to  reftore  it,  nor  unjuft  in  puniiliing  thole  ne- 
glec-ts  which  arife  from   the  want  of  it.     It  is  man's 
duty  to  feek  after  God,  though  it  be  a  peradventure 
whether  they  fhall  find  him  or  not,  A£h,  xvii.   27. 
3.  Hereby  to  convince  them,  what  was  that  one  thing 
necefiary,  namely,   the  change  of  heart  ;  as,  without 
which,  ail  labour  is  fpent  in   vain  upon   them  ;  as  in 
the  parable  of  the  lower.    The  rpot  muft  be  holy  be- 
fore the  fruit  ;  grapes  will  not   grow  upon   thorns ; 
nor  the  ftony,  thorny,  or  highway  ground  bring  forth 
to  perfection,  Luke,  iii.  12  — 15.  when  Ephraim  was 
turned,  then  he  repented,  and  not  before,  Jer.   xxxi. 
19.     4.  That   being  convinced   of  the  neceffity   of 
fuch   a  change,  and    rinding    their  own   endeavours 
wholly  ineffectual,  as  Paul  did,  Rom.  vii.  8,  9.  23. 
they  might  alfo  fee  the  neccfiity  of  free  grace,  and  of 
the  divine  power  to  do  it  for  them  ;  and  ib  have  their 
eyes  turned  off  from  them  (elves,  and  drawn  thither- 
wards, even  thofe  hills  of  ftrength,  which  the  church 
had  an  eye  to  when   they  pra\ed,  "  Turn  thou  me, 
and  I  fhall  be  turned,"  Jer.  xxxi.  18.  5.  If  the  giv- 
ing a  command  from    God  infers    in   men   a  power 
to  obey  ;  then,  it  will  follow,  that  men  have  a  power 
to  keep  the  whole  Jaw,  and  that  without  turning  alide 
'  or  to  the  kic  ;  and   to  make  them- 

feivcs 


OF  EFFECTUAL  CALLING.  2-9 

fclves  holy,  as  God  is  holy  ;  for  thefe  he  comrr 
ed,   Deut.  v.  32,^33.  2  Pet.  i.    15.     But,  6.   Th:\t 
the   Lord    intends   not   fuch  a  conclufion   !•, 
made  upon  his  command,  appears  from  the 
Jer.  ver.  i.    "  The  1m  of  Judah  is  wiitten  \\: 
of  iron,  and  with  the  point  oi  a  diimond  graven  on  the 
table  of  their  heart  ;"  that  is,  fo  as  not  Vo  be  bi 
out  by  human  wit  or  flrcngth  :  and  therefore,  7.  I-Je 
tells  them  exprefsly, it  isas  impoffihl.  '<>r  them  t  -  make 
themfelves  a  new  heart,  "  as  for  the  JSthiope-an   to 
change  hs  fkin,"  Jer.  xiii.  23.    "  For  who  can  1 
a   clean    thing    out   of  an    unclean  ?"    Job,  xiv.   4. 
"  They  that  ian&ify  themfelves,  they  that  offer  Iwine's 
fleih,  (hall  both  be  confumed  together,  Ua.  Ixvi.  17. 

Qbj.  Why  then  are  men  enjoined  attendance  on 
means,  if  there  be  fo  little  in  them  ? 

Anj'w.  If  there  were  no  other  reafon  or  end,-  this 
were  enough,  that  God  had  commanded  it  ;  that 
binds  us  to  ufe  the  means,  though  not  the  means  n 
efred:  the  thing  it  is  ufed  for  :  nor  is  the  means  fo 
much  to  be  confidered,  as  God's  in  dilution  and  ap- 
pointment ;  nor  the  ufe  thereof  to  be  reded  on,  but 
the  grace  and  power  of  God  giving  influence  tlv  r 
who  himfelf  is  not  bound  to  means  or  method  :  ori- 
ginally he  is  found  in  his  own  way,  and  out  of  it  we 
are  not  to  look  for  him. 

Qbj.  But  to  what  end  is  the  gofpel  preached  in 
terms  univerfal,  and  univerlaliy  to  all,  it  fome  parti- 
cular and  determinate  pcrfons  only  can  receive  it  ? 

Anfw.  The  counfel  of  God  concerning  ebtfion  is 
fecret  :  the  minider  knows  not  who  are  the  objects  of 
it;  and  therefore  mud  preach  to  all,  according  to  hi:, 
commidion.  The  Lord  deals  in  tliis,  as  in  the  mat- 
ter of  lots  :  Saul  wa  :ted  to  be  1, 
all  Ifrael  mud  come  together,  and  lets  mud  be  cait 
on  the  whole  nation,  as  if  the  pcrlon  were  yet  u-i- 
dcfigned,  (i  Sam.  ix.  16.  with  c'Uc.p.  x.  -20,  21.  The 
failing  of  the  lot  was  wholly  con:  ,  as  to  men  : 
another  might  have  been  taken  as  well  as  he  it  !e  [ 

u;on  ; 


*So  A  PRACTICAL  DISCOURSS 

upon :  but  the  Lord  difpofed  it,  and  cafts  on  the 
right  perion,  Prov.  xvi.  33.  So,  touching  the  gofpel, 
it  is  fent  to  a  place  where  (perhaps)  but  one,  or  very 
few  elect  perfons  are,  and  thofe  only  fhall  be  taken  by 
it,  and  yet  it  muft  be  publi(hed  to  the  whole  city 
promifcuoufly  :  but  the  Holy  Ghoft,  "  who  knoweth 
the  deep  things  of  God,"  brings  it  to  the  hearts  of 
thofe  for  whom  it  is  prepared,  and  there  it  fixeth  : 
which  the  jailor,  Lydia,  and  other  examples  make 
evident. 

Obj.  Man  is  a  rational  creature,  and  accordingly  to 
be  proceeded  with  :  but  this  way  and  manner  of con- 
verfion  deftroys  all  freedom  of  will  :  and  makes  con- 
yeriion  a  compulfory  thing. 

Anjw'.  The  will  cannot  be  forced  :  the  man  may 
be  forced  to  act  againft  his  will,  but  not  to  will  againft 
his  will  :  or,  he  may  will  that  to"  day  which  yefler- 
day  he  willed  not  :  but  this  change  is  fo  far  from  be- 
ing an  infringement,  that  it  is  rather  an  effed;  and  de- 
monftration  of  his  freedom.  'There  are  three  forts  of 
compulfion,  violent,  natural,  and  rational,  i.  Vio- 
lent ;  when  a  man  is  conftrained  to  do  that  which  his 
will  is  oppofite  to  :  thus  the  liraelites,  to  ferve  the 
Egyptians,  and  go  into  captivity  :  fo  alfo  Paul,  and 
other  faints,  are  led  captive  to  that  they  would  not, 
Rom.  vii.  9.  but  the  will  in  converiion  cornea  not 
under  this  kind  of  conftraint,  nor  any  thing  like  it. 
2.  There  is  a  natural  compulsion  :  thus  men  and 
other  creatures  are  compelled  to  eat,  drink,  ileep,  and 
breathe  ;  there  needs  no  violent  hand  to  impoit  it, 
Kor  arguments  toperiuade  to  ir  ;  they  do  it  by  in- 
ftincl,  which  God  hath  endu;\l  iiK-ra  with  for  their 
OWQ  confervation  :  this  kind  oi  compuluon  is  prbper. 
to  the  foul  converted,  in  refc«x:r_e  to  a  fpiritual  life 
and  actions.  3.  There  is alio  :•„  iational  compulfion, 
which  is  neareftthe  cafe  in  hand  :  this  is  when  the^ 
undetil-iiuling  and  judgment  arc  convinced  of  the 
goodnefs,  nec'effity,  or  e:;pedicn..:y  of  a  thing  ;  which 
before  h«:  indeed  othtrrvv-  ice  the  prod- 

igai'8 


©F  EFFECTUAL  CALLING.  i3i 

igal's  reafons  for  returning  to  his  father.  Luke,  xv. 
17.  and  the  lepers  forgoing  to  the  Syrians  camp,  2 
Kings,  VIK  3,  4.  there  reafon  told  them,  it  was  better 
to  go  where  there  was  hope,  than  tarry  where  there 
was  none.  See  alfo  the  arguments  for  the  faints  liv- 
ing to  Chrift  ;  the  love  ot  Chrifl  conftrains  them  ; 
they  cannot  but  fo  judge,  namely,  that  if  Chrift  died 
for  them,  they  are  bound  to  live  to  him,  2  Cor,  v. 
14.  yet  no  breach  of  their  liberty,  albeit  that  other 
while  they  were  otherwile  minded. 

The  firft  of  thefe,  namely,   that   which   is  violent, 
our  doclrine  hath  nothing  to   do  with  :  it    is    true, 
there  is  a  drawing  in  converfion  ;  and  there  would  be 
no  converfion  without  it  ;  no  man  can  come  to  Chrift 
except  he  be  drawn,   John,   vi.   44.    which  drawing 
implies  an  averfenefs,  or  at  lead   a   difability  in   him 
that  is   drawn,  and,  confequently,  a  kind  pf  force 
or  extrinfical  power  put  forth  upon  him.     But  let  me 
fay,  it  is  fuch  a  force,  as  the  enlightened  foul  moft 
gladly  fubjecls  itfelf  unto,  and  would  not  be  from  un- 
der the  power  and  bleffed  influence  of  it  for  a  world. 
Let  it  therefore  be  obferved  how  the  Father  draws  : 
it  is  in  the  moft  genuine  and  kindly  way  that  can  be 
conceived  :  he  draws  by  teaching,  John,  vi.  45.  not 
as  Gideon  taught  the  men  of  Succoth,  Judges,  viii. 
1 6.  nor  as  the   talk-in  afters  drew  the  people  to  their 
burdens,   Exod.  v.   16.   but  Jacob  was  drawn  into 
Egypt  ;  who  need  not  be  forced  to  diflodge,  and  re- 
move his  tent,  when  he  found  himfelt  furrounded 
with  famine,  and  he  heard  there  was  corn  in  Ky,ypt  ; 
that  the  king  had  fent  waggons  for  him,  and  provi- 
lions  for  the  way  ;  telling  him  withal,  that  the  good 
of  all  the  land  was  before  him  ;  efpecially  confide  ring 
that  his  beloved  Jofeph  was  there  alive,  and  in  the 
greateft  honor,  ready  to  receive  him,  Gen.  xlv.     In 
like  manner,  when  the  foul  hath  a  fight  of  the  holinels 
of   God,  and  of  its  own  vilenefs  ;    of    the  puiity, 
ftraitnefs  and  juft  feverity  of  the  lav/  ;  with  its  own 
crookednefs,   guiltincfe,  and   difability, 

either 


A  PRACTICAL  DISCOURSE 

either  to  keep  it,  or  bear  the  vengeance  of  it  j  that , 
in  God  alone  is  all  its  blefTednefs  ;  and  that  yet  it 
cannot  poffibly  come  at  him,  but  as  dried  Ruble  to 
a  devouring  flame  :  and  yet  again,  if  he  comes  not, 
he  dies  in  the  place  where  he  is,  and  muft  dwell  with 
everlafting  burnings ;  and  withal  hears  of  a  mediator, 
who  came  from  heaven  to  fave  fuch  as  himfeif  is  ; 
and  who  cafts  out  none  that  come  to  him  ;  and  by 
whom  he  may  come  to  God  both  fafely  and  accepta- 
bly :  there  will  need  no  violent  hand  on  the  will  ; 
even  love  to  himfeif  makes  the  foul  wings.  There 
is,  indeed,  a  violent  (or  rather,  almighty)  constraint 
and  cafling  out  of  him  that  did  ufury  upon  the  will, 
and  perverted  it,  by  deluding  the  underftanding  with 
falfe  glolTes  and  carnal  reafonings  ;  which  being  dif- 
pelled  by  the  true  light 's  minning,  the  will  fails  in 
with  it,  and  follows  with  perfect  freedom.  Chrift  offer- 
ed no  violence  to  the  man  when  he  cad  out  the  le- 
gion ;  but  thereby  reftored  him  to  his  proper  freedom : 
for  we  prefently  find  him  at  Jefus's  feet,  clothed,  and 
in  his  right  mind,  (Luke,  viii.  35.  deiiring  now  to 
dwell  with  hirn,  the  fight  of  whom  before  was  a  tor- 
ment to  him  :  here,  no  man  will  fay,  the  patient  was 
wronged,  though  his  will  was  croiTed  5  if  any  do,  there 
is  caufe  to  enquire,  -r  himfelf  be  yet  in  his 

right  mind.  When  the  faculties  are  put  in  order  by 
renovation,  the  understanding  is  the  fpirit  of  the  will  , 
which  therefore  looks  and  goes  the  lame  way  as  of 
courfe,  as  the  wheels  did  alter  the  living  creatures, 
Ezek.  i.  19.  without  any  foreign  or  violent  con- 
ftraint  :  it  hath  now  ?».  ipring  within  it.  by  which  it 
is  moved  and  guided  (itfelf  being  alfo  renewed  and 
landified)  according  to  this  renewed  light  :  as  a 
needle  that  is  rightly  touched,  needs  not  to  be  forced 
to  look  towards  the  pole  ;  it  will  do  it  by  iymparhy  : 
"  if  the  eye  be  finale,  the  whole  body  is  full  of  light," 
.Matt.  vi.  22. 

But  fuppofe  the  thing  objected  to  be  true  (namely, 
that  in  converfion   the   will  luffered  violence,)  it  no 

way 


OF  EFFECTUAL  CALLING,  aSj 

way  deferves  to  be  filled  cruel  and  tyranical,  as  fome 
(extremely  tender  in  nature's  concerns  !)  do  prefume 
to  fpcak,  nor  indeed  to  be  complained^  of  in  the  lead, 
fince  the  tendency   and   iffue   thereof  is  an   infinite 
good.      What   father  would  not  crofs  the  will  of  his 
child,  rather  than  fee  him  deftroyed  by  his  iool-har- 
dinefs  r  fhall  parents,  as  it  were,  torce  their  children's 
will  ror  their  good,  and  be  blamelefs  ;  and  (hall  not 
much  more  the  Father  of  fpirits,  that  we  may  live  ? 
Heb.  xii.  9.     Was  it  not  a  mercy  to  Jeremiah,  that 
"  the  word  of  the  Lord  was  as  fire  in  his  bones,  that 
he  could   not  forbear   fpeaking,"  Jcr.  xx.  9.  rather 
than   be  confounded   for   holding  his  peace  ?  How 
much  better  is  it  to  enter  into  life  halt  or  maimed, 
than  go  into  heii  with  a  whole  fkin  !   I  hope  there  is 
none  ib  much  befide  themfelves  as  to  judge  otherwile 
of  it  j  or  complain  of  their  being  compelled  to  go  to 
heaven,  though  it  was  by  a  whirlwind  and  chariot  of 
fire.     At  firft,  1  grant  it   is  pure   necefiity  drives  to 
Chrift  :  but  afterwards,  his  perlonal  excellency  and 
lovelinefs    conitrain   to    abide  with   him  ;  (a  fweet 
and    bielTed   compulfion  !)    and    now    you     would 
not  leave  him  again,  although    the  firft  neceflity  of 
your  going  to  him  were  quite  at  an  end  :  but  ftill  we 
fay,  as  before,  that  the  will  is  not  violated,  but  chang- 
ed, and   that   in  a  due  and  orderly    way,   by    being 
made  fubjea  to  an  enlightended  underfbnding,  than 
which  there   is  nothing   more  pleafant  and   natural 
to  it,, 

INFERENCES. 

The  inferences  from  this  doctrine  I  reduce  to  two 
forts  ;    i.  Cautionary,  to  prevent  the  mifufing  fo  great 
a  truth  :    2.  Directive,   to  draw  forth  fome   ot  the 
fpirits  of  it  into  practice  :  and  of  thele,  iiUermi: 
and  briefly,    though   capable  of  much  enlargement. 
In  general,  take  notice,  that  the  fcope  and  r 
the  doctrine,  is  not  to  fofter  remifnefs  in  duty,  nor  to 

countenance 


A  PRACTICAL  DISCOURSE 

countenance  a  ftupid,  or  carnal  quiet  :  but,  to  fet 
forth  the  fulnefs,  freenefs,  and  prevalent  efficacy  of 
divine  grace,  with  the  creature's  nothingnefs  (as  to 
any  confiderable  act)  in  this  matter.  More  particu- 
larly : 

Infer.  I.  Prefume  not  yourfelf  interefted  in  the 
promife  of  eternal  life,  until  you  find  it  yourfelf  thofe 
neceiTary  evidential  qualifications  of  faith  and  regen- 
eration :  or,  lead,  a  truly  earneft  and  reftlefs  purluit 
after  them  :  "  I  will  not  let  thee  go,  except  thou  bids 
me,"  Gen.  xxxii.  26. 

Infer.  II.  Let  not  the  means  be  defpifed,  or  lightly 
regarded,  becaufe  of  them*  elves  not  fuificient  to  lave. 
Where  the  means  are,  the  Lord  expects  that  men 
ftiould  ufe  them  ;  and  we  read  not  of  any  faved 
wifhout,  where  they  might  be  had. 

Infer.  III.  Let  no  man  fit  ftili  in  the  wilful  or 
carelefs  neglect  of  his  duty,  pretending,  that  if  elected 
he  (hall  furely  be  faved ;  if  not,  ail  he  can  do  will 
not  help  him.  Such  a  difpofition  argues  a  great 
height  of  pride,  or  fallen  nefs  of  fpirit,  and  enmity 
againft  God:  fly  from  it,  as  from  hell  -a  for  it  is  truly 
that  death  which  hell  follows  after  :  as,  on  the  con- 
trary, ye  cm  hardly  have  a  more  hopeful  fymtom  of 
your  ftate,  than  a  fericus  attendance  upon  God  in  his 
way.  And,  in  feeking  to  know  your  election,  begin 
at  the  right  en  1  ;  give  all  diligence  to  make  your 
calling  fare  ;  and  the  certainty  of  your  election  will 
fall  in  upon  it. 

Infer.  IV.  Take  notice,  from  the  import  and  tenor 
of  the  contrary  doctrine,  what  (landing  need  and  ufe- 
fulnefs  there  is  of  ihoi'e  often  repeated  cautions,  to 
"  try  the  fpirits  ;  fcarch  the  Scriptures  ;  take  heed 
how  you  hear  ;"  and  nor  co  be  led  by  Cf  fair  Ihirxvs  in 
the  fleih."  The  more  Imooth  and  pleating  notions 
are  to  the  carnal  ear.  ;  be  iufpecied,  and 

thoroughly  examined  bcf  /  pa's.   Let  the  drift 

of  the  law  and  the  teP:imony  determine  the  queftion  , 
and  that  will  tcii  YOU.   tl  .  ?  are   not  to  be 


held 


©F  EFFECTUAL  CALLING.  *&5 

held  guiltlefs,  that  cry  up  that  excellent  creature 
rrnn  ;  with  the  ftrength  and  capacity  of  natural  rea- 
ibn  ;  the  iufHciency  of  the  free-will  grace  ;  power  of 
improvement  (and  truly  I  know  not  what,  for  they 
arc  not  after  the  pattern  of  wholefome  words)  ;  mak- 
ing thefe  the  great  hinge  whereon  the  defign  (that 
glorious  ddign)  of  grace  in  election,  the  mediation 
of  Chrift,  and  the  Holy  G heft's  operations,  mud  all 
hang  and  move  ;  yea,  be  fruftrate  too,  and  come  to 
i-jig,  except  thereafon  of  man  will  dethrone  itfelf, 
and  fubrnit  to  that  which  it  reckons  foolifhnefs.  God- 
linefs  is  a  myflery,  i  Tim.  iii.  16.  and  a  great  one 
(it  is  a  fpiritual  myftery  ;)  which  it  could  not  be  faid 
to  be,  it  reafon  could  comprehend  it.  With  all  your 
care  and  circumfpeclion,  fly  from  that  dangerous 
quickland ;  which  the  Jews  funk  into  and  perifhed, 
Rom.  ix.  31,  32.  and  how  many  in  our  days  are  in 
danger  of  it !  It  hath  flain  its  thoufands,  for  others 
fingie  tens.  As  preventive  of  this,  I  would  put  in  a 
three-fold  memorial. 

i.  That  there  is  a  fpecinc  difference  between  moral 
virtues,  and  divine,  or  holinefs  of  truth.  True  holi- 
nels  has  all  morality  in  it ;  but  all  that  is  called  moral 
may  be  without  true  holinefs,  nor  will  ever  rife  to  it ; 
iublimation  does  not  vary  the  kind  ;  holinefs  mull 
have  a  root  of  its  own  :  he  that  belt  knew  the  nature 
of  things,  and  what  may  be  made  of  them,  affirms  ic 
as  irrational  to  think  othenvife,  as  to  expecl. 
from  thirties,  Matt.  vii.  16.  That  they  proceed  frcni 
ft'veral  heads,  appears  from  their  feveral  ends.  Whac 
rifes  from  the  divine  nature,  directs  its  courfe  towards 
God,  and  ceafes  not  until  it  arrive  at  him  ;  and  what 
riles  in  (elf,  terminates  there  ;  as  a  circle,  wherefoever 
it  begins,  there  it  ends,  fetch  it  never  io  far  a  com- 
p.ils.  Paul  was  a  moralifl  of  no  ordinary  fize  ;  his 
often  quoting  it,  (Lews  the  efteem  he  had  once  had 
of  it  :  but.  when  it  pleafed  God  to  reveal  his  Son  in 
him,  Gal.  i,  15.  he  counts  it  all  but  dung,  Phil.  iii. 
S.  Which  ha  would  not  have  done,  had  the  new- 
creature 


A  PRACTICAL  DISCOURSE 

creature  fprung  out  of  the  old  :  but  thus  far  he 
was  when  he  knew  better  things  from  his  former 
fondness ;  and  fo  ftall  we.  Think  not,  therefore,  to 
find  in  yourielves  the  materials  of  gofpel  hoiinels,  or 
to  raue  them  out  of  the  duft  of  your  natural  endow- 
:  which  .though  of  goodufc  in  their  place, 
Will  not  bear  of  the  right  kind,  Matt.  xii.  „.  till 
headed  by  the  ingrafted  word,  James,  i.  21.  He  that 
thinks  to  draw  faving  graces  out  of  natural  principles, 
does  but  fp,n  out  of  his  bowels  to  die  in  his  own 


web. 


2.  You  may  not  think  to  obtain  fpeciai  orace  up- 
on your  improvement  cf  that  which  is  common  :  he 
that  does,  builds  on  a  wrong  foundation,  and  is  yet 
under  a  covenant  of  works  5  under   which   no   man 
was  ever  faved,  or  mall  be,  Gal.  iii.  IO.  This  was  the 
cafe :  with  thoie  who   followed  after  the  law  of  rioht- 
'oufnefs    and  did  not   attain  to  it :  what  was  it  that 
hindered  ?  «  They  fought  it  (as  it  were)  by  the  works 
of  the  law,     Rom.  ix.  31,  32.  and  yet  the  Gentiles, 
who  fought  it  not,  attained  it,  Rom.  ix.   qo.    Where 
note  (by  the  way,)  that  thole  who  do  not  at  all  feek 
after  nghteoufnefs  and  life,   are  as  likely  to  fpeed,  as 
thofe  who  feek  it  unduly  ;  that  is  by  works  of  their 
own.     In  vain  is  falvation  looked  for  from  the  hills 
natural  freedom,  free-will-grace,   human  improve- 
ments, or   whatever  elfe  is  of  higheft  efteerri  witli 
•en  :   none  in   fuch  danger  of  being  broke  off  (that 
;  of  loofing  that  they  profefs  and  feem  to  have,^  as 
oie  who  are  high  minded,  who  (land  on  their  terms, 
and  will  not  yield  without  taking   their  baggage  with 
them  :   it  was  the  very  fame  with   theft  carnal    Jews, 
VV  e  have  Abraham  to  our  father  ;  were  never  in 
bondage  to"  any  imn,"  John,  vrii.  23.  And  are  we 
1  blind  ?"  John,  ix.  40.  If  thy  carnal   heart   hath 
hankering  that  way,  and  is  now.bought  off,  blefs 
Lord  for  it;  remember  the  danger  thoii  haft  ef- 
-a,  and  come  no   more  there  ;  and   bear  in  thy  < 
tout,  as  a  frontlet  between   thine  eyes,   that  good 

word 


OF  EFFECTUAL  CALLING  487 

word  recorded  in  Jeremy,  which  fhews  the  danger  of 
making  "  ilefh  thine  arm/'  and  the  biefledneis  of 
Uniting  only  in  the  Lord,  Jer.  xvii.  5,  6,  7.  And 
this,  1  verily  think,  is  the  cauie  that  fonie,  who  have 
made  a  fair  .profeffion,  do  fall  off  and  wither;  they 
make  the  promifes  of  grace  conditional,  and  the  ef- 
ficacy of  them  to  depend  upon  their  free-will's  dif- 
poie,  and  treat  them  accordingly.  Such  faith  is  but 
of  human  axtract ;  it  is  of  men,  and  therefore  it 
comes  to  nought  ;  whereas,  "  if  it  were  of  God,  it 
could  not  be  overthrown,"  Acts,  v.  38. 

3.  Human  wifdom  is  no  competent  judge  in  this 
matter.     Ye  may  as  well  try  metals  on  a  brickbat,  or 
judge  of  colours   by  moon-light,  as  of  fpiritual  things 
by  natural  reafon  ;  they  are  above  it,  though  not  con- 
trary to  it  :  nor  will  the   ckarnefs    of  light    without 
help  in  this- cafe  ;  high-noon  and  midnight   are    both 
alike  to  one  that  was  born  blind  ;  the   light    of  the 
fun,  if  (even -fold,  would  but  more   dazzle   the   fight 
that  is  not  adapted  for  it.     Divine  things  are  not  vif- 
ihle  but  by  an  organ  fuitably  difpofed  ;  in   the    want 
ot  which  the  Scripture  itielf  is  too  often   perverted  ; 
and  the  letter  of  it  fet  up  to  obliterate    its    meaning. 
The  very  difciples  of  Chrift  knew  not  the    Scriptures, 
but  as  he  opened  their  underftarvding,   i  John,  v,  20. 
with  John,  xx.  9.  and  Luke,    xxiv.   45.    and    (Lone 
into  it  :   and  enabled  by  this,  they  looked    upon    and 
handled  the  word  of  lite  as    iuch,    i  John,  i.  i.    they 
beheld  his  glory,  the  glory  as    of  the    only   begot  ton 
Son  of  the  Father,"  John,  i.  14.  when,  at    die    fame 
tune,  the  learned  Icribes,    with    all    their    moral    and 
literal  endowments,  faw  no  fuch  thing  ;  but   counted 
him  a  deceiver,  and  one  pofTdffed,  John,  vii.  12.  20. 
chap.  x.  20)     "The  things  of  God  knov/eth  no  man 
but  the  (pint  of  God,"  and  he  to  whom  the  fpirit  will 
reveal  them:  "  but  the  natural  man  (while  fuch)   re- 
cciveth  not  the  things  of  the  Spirit,"  i   Cor.  ii.   14. 
"  they  arc   foolifhnels  to  him,"  i  Cor.  i.  18,  19.  and 
ILb.  i.  5.  "  neither  can  he  knew  them,  becaufc  they 

arc 


A  PRACTICAL  DISCOURSE 

are  fpiritually  difcerned,"  and  not  otherwifc.     "  But, 
be  that  is  fpiritual,  endued  with  power  from  on  high, 
Luke,  xxiv.   49.  judgeth  all  things,  yet  he  him  (elf  is 
judged  of  no  man/'  i  Cor.  ii.  i  ^.  no  unfpiritiial  man 
underftands  him,    nor    his  principles  j  it  is  a  "  new 
name,   which   no   man  knows  but  he  that  hath  it/' 
P^ev.  iii.    17,     Hence   they   are  called  unintelligible 
notions  ;  and  u  what   will   this  babler  fay  ?  when  he 
preached  Jefus,    and   the  refurreclion  of  the   dead," 
Ads,   xvii.  18.     And  for  this   caufe  the  apoflle   dill 
prays  for  thofe  he  writes  unto,  c<  that  God  would  give 
them  the  fpirit  ofwifdom  and  revelation,  and  enlight- 
en the  eyes  of  their  underftanding,"  Eph.   i.  17,  i2. 
where  note,  that  one  of  the  great  things  they  were  to 
difcern,  was,  the  "  exceeding   greatnefs   of  the  divine 
power  put  forth  in  them  that  believe,"  ver.  19,  and, 
that  "  they  might   abound   in  knowledge,  and  in  all 
judgment  ;  and  this,  that  they  might  approve  things 
that  are   excellent/'  Phil.  i.  9,  10.  or  try  things  that 
differ,  as  the  margin  hath  it.     So,  for  the  Coloffians  ; 
"  He  ceafeth  net  to  pray  for  them,  that    they    might 
be  filled  with  the  knowledge  of  his  will,  in  all  wildom 
and  ipiritual  understanding/'  Col.  i.  9.    Which  Scrip- 
tures   plainly    import,  that  there  is  not  in  every  man 
this  knowledge  ;  nof  yet   enough  in   the  beft  :   For 
why  mould  he  pray  fo  folemnly  for  that  which  is  com- 
mon, or  eafily  obtained  ?  fo  then,  wifdom  is  the  prin- 
cipal thing,  Prov.  iv.  7.  and  it  muft  be  wif^o^i  froju 
above,  James,  iii.  17.  without  which  the  mind  is  r.ot 
good,  nor  capable  of  right  judgment,    however    gar- 
iiiihcd    with    human   habiliments  :  but,  endued  with 
this,    thofe   other  will  be    ferviceable    handmaids  ;  if 
tin?  eye  be  iingle,  the  whole  body  (hall  be  full  of  light. 
Thofe   IciTcr  lights   are  yet  of  ufe,  and  may  ferve   to 
rule  the  night  (which  they  were  made  for),  but  when 
the  day-ftar  is  up,  they  vanifh  ;  t'qen  thofe  wild  beafts 
of  human   abilities,   lie  down  in  their  dens,  and   man 
poes  forth  to  his  work,   Pfal.  civ.   22.  wirh   another 
kind  oi  &iil  and  power  than  erer  he  had  before,  and 

with 


OF  EFFECTUAL  CALLING.  289 

with  better  fuccefs.     Therefore  get  wifdom,  and  with 
all  thy  getting,  get  underftanding,"  Prov.  iv.  7.    "  It 
is  a  well-fpring  of  life  to  him  that  hath  it,"  Prov.  xvi. 
22.  the  image  of  God   and   eternal  life  begin   here, 
John,  xvii.  3.  Col.  iii.  10.     The  firft  flep  towards  it, 
is  your  fenie  of  its  want  :  "  he  that  thinks  he  knows 
any  thing,   knows   nothing  yet  as  he  ought  to  know, 
i  Cor.  viii.  2.     The    more  ye   know  in   truth,    the 
deeper  fenfe  fhall.ye  have  of  your  fcanty  attainments. 
"  He  that  will  be  wife,  let  him  become  a  fool  (in  his 
own   light),   that   he   may    be  wife,"  i    Cor.  iii.  18. 
"  Whom  God  will  teach   knowledge,    and   make  to 
iinderitand  dc&rine,  he  weans  from    the   milk,  and 
draws  from  the  breait"  Ifa.  xxviii.  9.  of  their  mother- 
wit  and  carnal  underdanding.     Your  next  ftep  is,  to 
feek    wifdom   where  it  is  to  be  had,    namely,  at  the 
fountain-head,  "  the  Father  of  lights,"    James,  i.  5. 
He   that    thinks   to   obtain   of  himielf  (a  phrafe  too 
much  in  ufe  with  fome),  goes  to  a  wrong  tic.or  ;  and 
is  but  as  likely  to  fpeed,  as  a  beggar  that  iifketh  an 
alms  of  himfelf  :  and   hence  it  is,   that   in   f)   many 
feekcrs,  there  are  lo  few  that  find.     When  Solomon, 
from  a  fenfe  of  his    childhood    in  knowledge,   fought 
wifdom  of  God,  he  obtained  it  ;  when  of  himfelfV 
though   better   (locked    than   before,  he  failed  ;  "  I 
laid  1  will  be  wife,  but  it  was  far  from  me,"  Eccl.  vii. 
23.  he  teemed    (at    this   turn;  to  be  of  trie  free-will 
perfuafion,    and   he  fped    accordingly.     He  therelore 
puts    upon   this  courfe  a   mark  of  ignominy  ;•  '*  He 
that    truiteth    to    his  o.vn    heart   is   a   fool,"  Prov. 
xxviii.  26.     I  heartily  wifh  it  may  not  be  laid  to  any 
among  us,  "  thy  wiidom  and  thy  knowledge,  it   hath 
perverted   thee,"    Ifa.   xlvii.  10.     And  having  once 
got  tnis  ipivitual  faculty,  preferve  it  like  fire  u^on.the 
altar;- let  it  never  go  out,"  Lev.  vi.  13-.  arid  for  your 
growth  in  it,  live  up  to  what  you  know.     "  He  that 
will  do   his  will,  fhall  know  of  his  doctrine,"  John, 
vii.  17.  2  Pet.  i.  ; — 8. 

T  Infer.  V. 


290  A  PRACTICAL  DISCOURSE 

Infer.  V*  If  the  divine  power  be  io  abfolutely  ne- 
celiary  ;  then  reft  not  on  means  or  mini  dry,  though 
the  beft  ;  u;e  them  as  means,  but  ftill  have  your  eye 
towards  that  power  and  grace  which  alone  can  make 
them  effectual.  Eliiha  Jrnote  the  waters  with  Elijah's 
mantle  but  it  was  the  God  of  Elijah  that  parted  them 
hither  and  thither,  to  make  a  way  over,  1  Kings,  ii. 
14.  M  n  rolled  the  ftone  from  Lazarus's  grave  ; 
but  Chntl  was  he  who  brought  Lazarus  forth,  John, 
xi.  41 — 44.  to,  the  minifter  preaches  Chrift  ;  but  it 
is  God  only  that  gives  an  undei  ftanding  to  know  him. 
Our  bufineis  is, -to  mind  our  duty,  and  to  have  our 
faith  in  God,  as  the  principal  part  of  it  :  for,  he  it  is; 
who  is  both  the  maker  of  our  plaifter,  and  the  layer 
of  it  on  ;  who  ailo  doth  influence  and  manage  it  for. 
us,  from  firft  to  lad  ;  he  is  both  author  and  finiiher, 
Heb.  xii.  2.  "It  is  God  that  worketh  all  in  all," 
i  Cor.  xii.  6. 

Infer.  VI.  In  looking  over  the  feveral  parts  of  this 
great  work,  and  parties  concerned  about  it,  let  not 
the  grace  of  Jefus  Chrift  be  overlooked  ;  nor  let  it  be 
lightly  considered,  how  little  (indeed  lefs  than  noth- 
ing") you  or  I  have  done  to  induce  or  help  it  on.  See 
how  manifeftiy  our  Lord  and  Redeemer  approves 
•hmiklf  the  good  (hepherd  :  he  is  not  fatrsfied  to  fend 
his  Servants,  put  he  goes  himfelf  ;  and  fuch  is  his  care 
an-.i  love  to  our  fouls,  that  he  leaves  no  place  un- 
iea/ched  ;  ranges  t'^e  briars  and  thickets;  balks  neith- 
er m,ju.-;tuin$  nor  Valleys  ;  no,  not  the  valley  of  the 
fhadow  <  i  de.Uii  -,  nay,  he  kn.-ws,  that  there  he  ismoft 
likely  to  meet  them,  and  refts  him  not  until  he  has 
found,  lie  doth,  as  it  were,  forget  the  ninety  and 
nine  ot  his  very  fii-p,  that  are  already  brought  in  (yee 
io,  a^  not  to  leave  than  without  a  good  guardian), 
and  all  to  fetch  in  a  ftraggler  :  Which  having  found, 
he  doih  n  ,t  yet  tiiiiik  it  found,  till  he  have  it  at  homj 
in  the  fold,  it  is  not  enough  with  imu  to  move,  ar- 
mje,  jxriuade,  tarraicn  ;  and  if  they  will  not  comply, 
ici  'Jic.ii  take  th.ir  coaae,  and  Ked  on  the  fruit  of 

their 


dF  EFFECTUAL  CALLING;  *$j 

their  doings  :  his  mercies  are  nof  like  our  free-will 
mercies  to  ourfelves  :  to  fee  th<  rh  but  deeper  p'ung- 
ed,  by  all  lie  hath  done  f?>r  them,  would  rot  1  e  to 
fee  of  the  travail  of  his  foul  and  be  fatisfivd..  But  if 
all  this  will  not  do  (and  he  khous  it  will  not),  he  .,p- 
prchehds  his  loft  fheep  'as  he  did  Manaffeh  nn^.Paul, 
or  as  an  officer  does  a  fugitive),  lays  it  on  his  Ihou!- 
ders,  and  brings  it  home  ,  which  plainly  mews  the 
fheep's  averfenefs  to  return  :  For,  if  it  vvnuld  either 
lead  or  drive,  the  flitphefd  would  not  trouble  himfelf 
to  bear  it  oft  his  back.  O  that  the  love  and  faithful- 
fiefs  of  Chrift  might  have  its  weight  on  our  hearts,  to 
love  him  highly,  a'nd  ourfeives  only  for  his  foke,  who 
faves  us  at  fir  (I  againft  Our  wills,  in  laving  us  from 
felf-willednefs  :  and  fo  making  us  willing  to  be  laved 
indeed  ! 

Infer.  VII.  If  all  that  pertains  to  falvation  be  given 
in  right  of  eledion,  then  let  every  foul  that  feeks  for 
fpiritual  gifts,  and  wouid  be  fure  to  fpeed,  apply  him- 
klf  to  electing  love  :  and  let  all  your  thankfulnefs 
for  all  that  you  have  or  hope  for,  be  referred  to  that 
love  :  for  that  is  the  rock  out  of  which  they  are  hewn, 
the  fountain  and  fpring  from  whence  they  proceed- 
See  the  bounty  and  noblenefs  of  it  !  electing  love  not 
only  provides  your  home,  but  fends  you  waggons  and 
provision  for  the  way  :  regard  not  you'r  fluff:  what- 
ever you  have  of  your  own?  be  it  good,  or  be,  it  bad  ; 
for,  *c  the  good  of  all  the  land  is  yours/'  Make 
mention  of  nothing  that  is  properly  thine,  except  the 
"  greatriefs  of  thy  fins,"  as  David,  Plal.  xxv.  11.  the 
power  of  indwelling  corruption,  as  Paul,  Rom,  vij. 
thy  inability  to  ferve  him,  as  Jofhu.i  and  Jeremiah, 
Jum.  xxiv.  i$.  Jer.  i.  6'.  that  without  faith  thou 
canft  not  pleafe  God,  nor  give  glory  to  him  ;  that 
without  holinefs  t hotter. nil  not  (hew  forth  his  virtues, 
nor  andver  the  end  for  which  he  hath  chofen  thee  :  ' 
and,  finally,  that  thou  canft  be  fandified  by  that  will 
only,  which  wills  thy  fandification,  Heb.  x.  10. 

When 


292  A  PRACTICAL  DISCOURSE 

When  Mofes  would  prevail  for  the  gracious  pref- 
ence  of  God  with  that  people,  what  docs  he  plead  for 
it  ?  "Remember  (fays  he),  this  nation  is  thy  people; 
and  wherein  (hall  it  be  known,  that  I  and  thy  people 
have  found  grace  in  thy  fight?  Is  it  not  in  this, 
that  thou  goeft  with  us  ?"  Exod.  xxxiii.  13.  16. 
Here,  you  fee,  he  makes  God's  prefence  with  them 
an  evidence  of  his  having  chofen  them  ;  and  from 
his  choofing  them,  he  draws  an  argument  why  he 
fhould  be  with  them.  Mofes  durft  not  fay,  <c  They 
are  a  people  that  keep  thy  commands ;  they  are  per- 
fons  of  a  very  honeft,  ingenuous  difpoikion  (as  (ome 
fpeak)  ;  a  tractable  fort  of  men,  that  have  complied 
with  thee,and  better  improved  thy  favours  than  their 
neighbours  have  done  >  therefore  own  them,  and  go 
with  them  :"  no,  but  "  confider,  I  pray  thee,  that 
they  are  thy  people  ;  thou  haft  choien  them  above 
all  people,"  Deut  x.  15.  and  therefore  deal  with  them 
above  the  rate  of  thy  dealings  with  other  men. 

In  like  manner,  having  received  any  ipeciai  favour 
from  God,  facririce  not  to  your  better  defervings  ; 
but  as  Daniel,  who  though  a  man  of  lingular  wifdom, 
yet,  fays  he,  ''  this  fecret  is  not  revealed  to  me,  for 
any  wiidoni  that  I  have  more  than  any  living,"  Dan. 
ii.  50.  Thus  alfo  we  find  David  deporting  himfeif, 
when  Nathan  brought  him  that  gracious  mefTage 
from  God,  how  great  things  he  would  do  for  him, 
and  for  his  houfe  ;  what  does  David  put  it  upon  ? 
"  Thou,  Lord  Gc-d,  knowdt  thy  fervant  j"  that  is, 
thou  knoweft  that  1  have  done  nothing  which  might 
move  thee  to  this  munificent  bounty  :  but  "  for  thy 
word's  fake,  and  according  to  thine  own  heart,  thou 
haft  done  ail  thefe  great  things,"  2  Sarn.  vii.  20,  21. 
this  is  the  voice  of  the  man  alter  God's  own  heart. 

Again,  luppofe  you  have  any  lignal  fervice  f<  r 
God  ;  retire  into  fell-abafement,  and  magnify  God, 
that  he  was  pleafed  to  vouchfafe  you  that  honour. 
Thus  alfo  did  D:ivid,  when  letting  his  aftc&ion  to  the 
houie  of  God,  he  had  gathered  that  huge  incredi;>ie 


OF  EFFECTUAL  CALUKG.  193 

it 
mafs  of  treaiure  for  the  building  it  :  he  wonders  mt 

fo  much  at  his  having  goten  it  (though  that  mi^ht 
well  be  wondered  at)  ;  as  that  he  had  an  heart  fo 
freely  to  devote  it  to  that  facred  ufe  :  "  Who  am  I 
(fays  he),  and  what  is  my  people,  that  we  fliould  be 
able  to  offer  thus  willingly  ?  for  all  things  are  of 
thee,"  i  Chron.  xxix.  14.  He  acknowledged  their 
willingnels  to  offer  to  be  as  much  of  God,  as  the  of- 
fering itfelf.  And  Paul,  having  laboured  more  abun- 
dantly than  all  the  apoftles,  puts  from  himfelf  the 
honour  of  it  :  "  Not  I,  but  the  grace  of  God  which 
was  with  me,"  i  Cor.  xv.  10. 

Three  or  four  things,  in  feeking  for  fpiritual  blefl- 
ings,  be  fure  to  keep  (till  in  your  mind. 

1.  That  you  mud  be  nothing    in   yourfelf.     New 
wine  is  not  for  old  bottles  ;  the  bottles  muft   firft   be 
undone,  and  made  up  a-new  ;  or  elfe   the   wine   will 
be  fpilt,  and  the    bottles   perifh,    Matt.  ix.  17.     All 
your  imaginary  righteoufnefs,  wifdom,  ftrength,  &c. 
mud  be  parted  from  you  ;  and  it  is  as  neceiTary,  as  to 
leave  your  made  ground,  to  build  on  the  firm  rock, 

2.  That  fpiritual  bleffings  are  a  gift,   and  will  not 
admit  of  any  plea  which  may  teem  to  make  them  wa- 
ges.    Lazarus  loved  Chrift,  yet  would  not  his  fifters 
ufe  that  as  their  argument ;  but,  "  Lord,  "  he  whom 
thou  loveft  is  fick/'     John.  xi.  3.     What  the  Scrip- 
ture holds  forth  as  a  motive  with  God,  that  you  mjy 
plead,  and  that  in  his  naaie  :  and,    indeed,    nothing 
elfe  is  pleadable  at  the  throne  of  grace.     Elteem   not 
yourfelf  the  better  for  what  you  may  carry  with  you  : 
think  not  to  be  accepted  becaufe  of  your  prefent  ;  it 
is  not  your  money,  Ifa.  Iv.  i.  John,  vii.  37.  nor  your 
double  money  in  your  hand,  that  will  fetch  you  corn 
from  above,   though  it  may  from  Egypt  :  filver  and 
gold,  your  own  works  and  worthinefs,  are  of  no  value 
at  the  mint  of  free-grace  ;  but  there  it  is,  and  thence 
you  muft  have  whatever  may  render  you  welcome  at 
the  court  of  heaven, 

Be 


^54  A  PRACTICAL  DISCOURSE 

Be  not  over-rol  c;tous  how  you  (hall  (peed  ;  por 
think  you  fhail  fare  worie  for  coming  in  fo  tattere4 
and  pitiful  a  condition.  Free-grace  is  compafllonate, 
rich,  bountiful  :  you  are  not  the  lefs  welcome,  be- 
cauic  you  bring  nothing  :  the  bcft  qualification  is  to 
find  youriclf  iil- qualified,  empty,  hungry,  poor,  na- 
ked, blind,  miferable.  Electing  love  hath  -proyided 
enough, and  more  :  not  bread  and  water  only  (though 
tbefeare  very  welcome  to  an  hungry  and  th'.rfty  foul), 
but  wine  and  milk,  "  wine  on  the  lees,  a  feaft  of  fat 
things,"  I  la.  xxv.  £.  not  aprons  made  of  fig-leaves, 
or  coats  of  beafts  '{kins  ;  but  "  long  robes  of  lin^n, 
fine  and  vvb:te  ;"  Rev.  xix.  8.  not  money  made  o£ 
leather,  or  bafe  metal,  that  would  burthen  one  to  car- 
ry a  month's  proyifion  of  it  ;'  but  gold,  and  of  that 
the  fineft,  and  tried  in  the  fire,  Rev.  iii.  18.  which 
hath  nothing  of  drofs  or  cankering  ruft  adhering  to 
it.  And  if  thou  have  but  little,  look  on  that  little  as 
an  earned  of  more ;  "  to  him  that  hath  (hall  be  giv- 
en :"  although  thou  be  but  Cl  fmoaking  flax,  he  will 
not  quench  thee,"  Ifa.  xiii.  3.  But  to  make  fure 
this  important  work. 

4.  Be  fure  you  leave  not  out  your  Mediator,  the 
Lord  Jefu's  Chrift.  Ele<5ling  love  doth  all  in  him, 
and  fp  muft  you  :  afk  all  in  his  name,  and  then  fay, 
41  Lord,  he  is  worthy  for  whole  fake  thcu  fhouldeil 
v'j  this."  And,  withal,  take  heed  of  patrhing  ;  joia 
not  law  and  grace  together,  left  the  rent  be  made 
worfe  :  the  riglneoufneis  wherein  you  muft  appear  be- 
fore God,  is  not  mide  up  of  divers  forts  and  pieces, 
partly  his  and  partly  ycur  own  ;  but  a  feamlefs  vef- 
ture  wrought  throughout  of  one  kind  of  fubftance, 
and  by  one  Hand  :  in  this  you  may  approach  with 
boldnefs,  and  touch  the  top  of  the  golden  fceptre. 

Infer*  VIII.  Having  fo  firm  and  impregnable  a  rock 
to  found  your  faith  upon  ;  why  fhould  the  greateft 
of  difficulties,  even'  the  power  of  inbred  'corruption, 
difcourage  any  feu!  from  cafhng  if  I' If  upon  elccliiig 
love.,  2$  that  which  is  perfectly  able  ;  and  the  very 


ciehga 


OF  EFFECTUAL  CALLING.  295 

defign  of  it  is,  to  fubdue  iniquity,  as  well  as  to  par- 
don it  ?  It  chole  us,  not  bccaufc  we  were,  or  would 
be  holy,  but  that  we  might  be  to,  Eph.  i.  4.  and,  to 
that  end,  undertakes  the  whole  of  our  work  for  us. 
It  is  between  us  and  fin,  as  it  was  between  Ifrael  and 
the  Canaanites  ;  until  the  Lord  began  to  drive,  they* 
did  not  ftir  ;  they  were  giants,  too  big  for  grafhop- 
pers  to  deal  with  ;  had  iron  chariots,  and  cities  walled 
up  to  heaven  :  and  yet  that  company  of  grafhoppers 
turned  them  out  ;  and  this,  becaufe  the  Lord,  who 
gave  them  that  land,  was  at  the  head  of  them  ;  he 
went  before  them,  and  cut  their  way  tor  them  ;  while 
he  drove,  they  were  driven  ;  when  he  ceafed,  the 
work  Hood  ftill,  Pfal.  xliv.  23.  Exod.  xxiii.  28.  nay, 
his  own  people  were  routed  and  put  to  the  worfe, 
Jolh.  vii.  4.  And  we  fhall  find  both  Mofes  and 
Jofhua  flill  uling  arguments  fetched  from  the  coven- 
ant that  God  had  made  with  them,  by  which  always 
they  were  fupported.  Let  us  do  likewife,  make  elec- 
tion our  all  ;  our  bread,  water,  munition  of  rocks, 
and  whatever  elfe  we  can  fuppofe  to  want  :  here  we 
are  lure  of  fupply  and  lafety  :  it  is  a  tower  that  is  re- 
ally walled  up  to  heaven  ;  a  never-to-be  emptied 
cloud  of  manna,  and  a  Jacob's  well  that  is  never  dry  ; 
it  is  deep  indeed,  and  you  have  nothing  (of  your  own) 
to  draw  with  ;  yet  be  not  difheartened  ;  ftay  by  ir, 
and  the  well  itfelf  fhall  rife  up  to  you.  Numb.  xxi. 
17.  rather  than  you  fhall  want. 

Infer.  IX.  Having  done  all  you  can,  and  in  the 
rnidft  of  your  doing,  walk  humbly,  as  living  on  anoth- 
er's bounty.  AfTume  not  to  yourfelf,  but  afcribe  the 
whole  of  your  falvation,  and  of  all  the  conducements 
thereto,  to  electing  grace,  and  hang  on  that  root 
alone  :  even  faith  itfelf,  as  it  is  the  believer's  act,  is 
not  to  be  refted  in,  nor  to  mare  in  this  glory.  We 
may  fay  of  faith,  as  he  to  Felix,  whom  Csefar  fet  over 
them,  "  by  thee  we  enjoy  much  quietnefs  ;"  but  the 
honour  chiefly  belonged  to  Cieiar,  who  gave  them 
that  governor.  Give  unto  faith  its  due  ;  "  accept 

always  ^ 


296  A  PRACTICAL  DISCOURSE 

always,  and  in  all  places,  the  benefits  you  have  by  it, 
with  all  thankfulntfs,"  Ads,  xxiv.  2,  3.  for  it  does 
you  many  good  offices,  and  you  cannot  indeed  live 
without  it  j  only  in  the  throne,  let  grace  be  above  it ; 
for  that  is  the  potentate  which  puts  faith  in  that  ca- 
pacity, an  I  maintains  it  there  :  and  the  truth  is,  true 
faith  is  beft  p!eafed  with  its  own  place.  To  this  end, 
the  Lord  tells  his  people,  it  was  not  their  fword  nor 
their  bow  that  drove  out  their  enemies  :  but,  fay 
fome,  it  was  the  fword  and  bow  which  God  put  into 
their  hands,  and  which  they  manfully  employed  :  no, 
God  will  not  have  men  arrogate  fo  much  to  thern- 
felves ;  but  to  acknowledge,  "  it  is  God  that  fubdues 
our  enemies  under  us,"  Pfal.  Ix.  12.  The  people 
with  Gideon  he  reckons  too  many  to  give  the  Medi- 
anites  into  their  hands  ;  why  ?  Left  they  mould 
vaunt  themielves  againft  him,  Judges,  vii.  2.  Faith, 
and  other  graces,  are  mighty  only  through  God  :  as 
they  are  his  workmanfhip,  fo  it  is  he  only  can  keep 
them  going,  (as  a  watch,  or  other  engine,  cannot 
wind  up  itielt.)  To  frame  a  perpetual  motion,  no 
man  hath  ever  attained  ;  no,  not  in  trifling  matters. 
As  thou  hadft  no  hand  in  changing  thy  heart  at  firft, 
fo,  neither,  of  thyfelt,  in  carrying  on  the  work  after- 
\vards  :  all  our  fufficiency  is  of  God,  even  all  the 
ftrivings  of  the  faints  are  "  according  to  the  workings 
of  God  in  them,"  Col.  i.  29,  A  good  tree  will  bring 
forth  good  fruit  ;  but  not  without  fun,  air,  dew,  and 
other  heavenly  influences ;  for  if  feparate  from  thefe, 
the  tree  itfelf  will  die  :  fo,  witho'ut  a  continual  com- 
munication of  virtue  from  above,  Cant.  iv.  16.  the 
new  creature  can  neither  act  nor  live.  Depend,  there- 
fore, on  that  radical  grace  (that  is,  on  the  God  of  all 
grace),  for  preferving  and  actuating  the  grace  he  hath 
giv  n  you  :  reft  not  in  this,  that  you  know  God  ; 
but,  rather,  that  you  are  known  of  him. 

By  this,  I  hope,  the  proportion  is   made  evident, 
with  forne  thing  of  its  ufefulnefs,  namely,  that  what- 
ever 


OF  EFFECTUAL  CALLING.  297 

ever  things  are  requifite  to  falvation,  are  freely  given 
of  God  to  all  the  elect,  and  wrought  in  them  effectu- 
ally by  his  divine  power,  as  a  part  of  that  falvation  to 
which  they  are  appointed  ;  and  are  all  contained  in 
the  decree  of  election.  And  I  cannot  but  reckon  it 
one  (and  that  a  principal  part)  of  thofe  works  of 
God  that  (land  for  ever ;  and  is  fo  perfect,  that  noth- 
ing can  be  taken  from  it,  nor  any  thing  added  to  it  ; 
and  is  a  good  introduction  into,  yea,  and  argument 
for,  the  final  perleverance  of  believers. 


QF 


O  F 


PERSEVERANCE; 

O  R, 

The  invincible  Progrefs  of  BELIEVERS 
in  Faith  and  Holinefs. 


JF  O  R  the  firmer  fupport  and  comfort  of  his 
people  (notwithftanding  the  prefent  weaknefs  of  their 
faith,  and  daily  infirmities  of  the  flefh,)  as  alfo  to  al- 
lure and  bring  in  others,  who  are  hankering  about  the 
door,  or  yet  in  the  high-ways  and  hedges,  it  h::t!i 
pleafed  the  holy  and  only  wife  God,  to  indulge  us 
with  plain  and  pofitive  ailurancc  of  the  certain  con- 
tinuance and  going  on  of  all  who  have  once  believed 
and  received  the  grace  of  God  in  truth,  albeit  that 
many  concerned  in  this  affurance  attain  not  to  it. 
That  faith  and  holinefs  do  infeparably  follow  election, 
is  fhewn  before  :  our  bufinefs  now  is  to  (hew,  that 
faith  and  holinefs  are  of  an  abiding  nature,  and  (hall 
never  be  loft  :  and  this  is  what  we  call  perfeverance, 
\vhich  being  the  crown  and  glory  of  all  the  former 
points,  and  that*  which  fecures  to  us  the  comforts 
arifing  thence,  being  alfo  as  much  impugned  as  any 
of  thole,  the  proof  and  confirmation  thereof  is  appar- 
ently neceilary,  and  tending  to  profit.  And,  I  truft, 

ft 


5oo  A  PRACTICAL  DISCOURSE 

it  (hall  not  only  appear  that  the  doctrine  is  true,  but 
alfo  replete  with  arguments  promotive  of  holinefs,  by 
which  the  contrary  opinion  will  bed  be  contradicted  : 
for,  fo  it  is,  in  the  wifdom  of  God,  that  every  truth  hath 
that  in  it,  which  properly  tends  to  its  own  defence  and 
eftablifhment.  It  is  the  property  of  men  truly  wife,  to 
entefprite  only  attainable  things,  and  things  worthy 
their  wifdom,  as  alfo,  fo  to  frame  and  model  the  means, 
as  not  to  mifs  their  intent  :  much  more  muft  it  be- 
come, and  be  incumbent  upon  him  who  is  wifdom  it- 
felf  fo  to  do.  If  then  the  ultimate  end  of  all  things  is 
the  glory  of  God  ;  and  the  fecond  great  end  the  fal- 
vation  of  his  chofen  ;  it  may  well  be  concluded,  thac 
the  propereft  means  for  attainment  are  pitched  upon, 
and  thofe,  fuch  as  will  compafs  his  end.  Hence  alfo 
we  may  be  fatisfied,  that  all  intermediate  occurrences 
(however  improper  in  their  own  nature,  and  caiuai  to 
us),  were  all  tore-appointed  of  God,  and  that  by  a  de- 
cree moft  wife  and  fixed  ;  and,  confequently,  are,  and 
fhali  be,  fo  difpenfed  and  overruled,  as  not  to  hinder, 
but  help  on,  and  bring  about,  the  thing  principally 
defigned  ;  which  therefore  fhall  not  (cannot;  mifcarry, 
nor  be  finally  defeated.  However,  therefore,  men  of 
corrupt  minds  may  ftumbie  at  the  word,  change  the 
truth  of  God  into  a  lie,  and  turn  his  grace  into  lafciv- 
iouihefs  ;  and  fome  others,  not  of  defign,  but  by 
miltake,  and  unacquaintednefs  with  the  true  date  of 
the  queftion,  may  difapprove  and  object  againft  it  : 
yet  may  not  the  truth  be  difcarded,  nor  its  friends 
iliy  to  own  it  ;  but  drive  the  more  induftrioufly,  by 
their  fobriety,  meeknefs,  holineis,  and  all  good  fruits, 
to  make  the  world  know,  that  u  to  the  pure,  all  things 
are  pure  5"  while  to  other  men  (through  the  impuri- 
ty of  their  own  fpirits)  all  things  are  defiled  aad  turn- 
ed into  fin  ;  and,  in  particular,  that  the  doctrine  of 
God's  unchangeable  love  to  his  chofen,  and  their 
endlefs  abiding  therein,  is  no  way  an  inlet  or  encour- 
agement to  fin,  or  reoiiffnefs  in  duty  ;  but  the  moft 

powerful 


OF  PERSEVERANCE.  301 

powerful   ftrengthener  againft  apoftacy,  and  mod  ef- 
it-dual  quickener  to  gofpel- obedience. 

The  iubftance  of  what  I  intend  lies  in  this  propo- 
lition  :  namely, 

That  all  and  every  one  of  God's  elect,  being  once 
regenerate  and  believing,  are,  and  fhall  be  invin- 
cibly carried  on,  to  the  perfect  obtainment  of 
bkifednefs  and  glory. 

Towards  the  evidencing  of  this  truth, 
I.  Let  us  take  in  things  of  a  lower  conlideration 
than  that  of  eternal  falvation,  and  obferve  how  thofe 
peifons,  formerly  inftanced,  being  deftined  of  God  to 
eminent  fervice  in  the  world,  were  carried  through, 
and  that  completely,  to  the  end  of  their  work  j  not- 
withftanding  the  greateft  of  difficulties,  and  natural 
impoffibihties,  which  ftood  in  the  way  to  obftruct  it  : 
by  which  will  appear  the  certain  effect  of  God's  pur- 
pofes  ;  and  will  contribute  not  a  little  to  illustrate  the 
point  in  hand. 

.  i.I  begin  with  Abraham's  feed.  In  Gen,  xii.  7. 
the  land  of  Canaan  -is  given  them  by  promife  :  Kaac, 
in  whom  this  feed  mould  be  called,  was  not  yet  born  ; 
nor  yet,  until  both  his  parents  were  paft  age,  Gen. 
xviii.  ii.  To  help  this,  the  Lord  brings  back  the 
fun  many  degrees  ;  makes  it  a  new  fpring  time  with 
them,  and  gives  them  Ifaac,  chap.  xxi.  2.  When 
Ifaac  was  married,  his  wife  proves  barren  :  after  twen- 
ty years  writing,  the  Lord  (in  anfwer  to  prayer)  gives 
her  conception,  chap,  xxv.  21.  Now,  two  children 
they  had  ;  the  elder  of  which  the  Lord  rejects,  ver. 
23.  and  the  other,  to  whom  the  promife  belonged,  in 
danger  every  day  to  be  killed  by  his  brother,  and  IQ 
the  line  of  the  promile  in  danger  of  failing,  chap. 
xxvii.  41.  Jacob,  to  lave  his  life,  flies  to  Padanaram, 
chap,  xxviii.  2.  there  Laban  deals  hardly  with  him, 
chap.  xxxi.  41.  and  when  he  made  homewards,  fol- 
lows him  with  evil  intenc  :  but  the  Lord  in  a  dream 

takes 


SO*  A  PRACTICAL  DISCOURSE 

i 

takes  him  off,  ver.  23,  24.  No  fooner  is  he  efcaped 
from  him,  but  Efau  comes  againft  him  with  four  hun- 
dred men,  full  bent  to  revenge  the  old  grudge,  chap. 
xxxii.  6.  the  Lord  turns  his  heart  in  a  moment,  and 
melts  him  into  brotherly  affection  j  that  inftead  of  de- 
ftroying  Jacob,  he  proffers  himfelf  to  be  his  guard  and 
convoy,  chap,  xxxiii.  4.  12. 

When  Simeon  and  Levi  had  fo  highly  provoked 
the  Canaanites,  that  it  was  a  thouland  to  one  but  they 
would  come  and  cut  off  Jacob's  family  at  once,  chap. 
xxxiv,  25.  the  Lord  caufes  a  terror  to  fall  upon 
them,  that  they  do  not  (o  much  as  to  look  after  them, 
chap.  xxxv.  5.  When  a  feven  years  famine  was  com- 
ing upon  the  land  (likely  enough  to  eat  up  poor  Ja- 
cob and  his  houfe),  the  Lord,  by  a  ftrange  provi- 
dence, fends  a  harbinger  to  make  providon  for  them 
in  Egypt,  chap,  xxxvii.  28.  with  chap.  xli.  54.  When 
oppreffcd  by  the  Egyptians,  and  all  means  ufed  to 
deftroy  them,  and  that  both  with  craft  and  cruelty, 
the  Lord  fo  orders  the  matter,  that  the  more  they 
were  oppreffed,  the  fafter  they  grew,  Exod.  i.  12. 
and  by  an  high  hand  brings  them  out  at  laft.  In 
the  wiidernefs,  they  carry  themfelves  as  unworthily 
towards  G  xi  as  ever  people  did  ;  doing  all  thnt  in 
them  lay  to  cut  off  the  intail  of  that  gjod  land,  by 
their  unbelief,  and  daily  repeated  rebellions  ;  info- 
much  that  the  Lord  threatens  to  dtfpdflVfs  them  : 
but,  for  his  promife  lake  made  with  Abraham,  with- 
draws his  hand,  and  (pares  them.  I  might  inlla.ice 
alfo  the  great  fl raits  and  dangers  they  were  in  at  the 
red  fea,  which  tlie  Lord  divided  for  them  :  after- 
wards for  want  of  water,  which  he  brings  them  out  of 
a  rock  :  then  for  bread,  which  allo  he  gives  them 
from  heaven  :  how  they  were  denied  paifage  by  to  me, 
and  way -laid  by  others ;  and  yet  carried  on  and  de- 
livered :  and  at  laft,  how  the  Lord  drove  out  thole 
giants,  whom  they  defpaired  of  overcoming  :  and  fo 
gave  them  the  land  in  poflefiion,  according  to  his 
promife  hundreds  of  years  btfcre  :  there  failed  not 

cu-ht 


OF  PERSEVERANCE.  303 

ought  of  any  good  thing  the  Lord  had  promifed  :  it 
all  kame  to  pals,  Jofhua,  xxt.  45. 

2.  Jofeph.  Little  Jofeph  is  one  the  Lord  will 
honour  ;  which  in  feveral  dreams  he  intimates  to  him, 
Gen.  xxxvii.  7.  9.  n.  his  brethren  therefore  hate 
him  :  and  to  fruftrate  his  dreams  (which  fignified 
their  fubjeclion  to  him),  they  confpire  to  kill  him, 
verfe  18.  and  how  fhall  Jofeph  efcape  ?  they  are  ten 
to  one,  and  he  the  lead.  Reuben,  who  being  the 
eKieft,  was  mod  concerned,  in  point  of  honour,  to 
hinder  Jofeph's  advancement  ;  he  (hall  relent  at  the 
very  motion  of  making  him  away  ;  and,  out  of  ref- 
pecl  to  his  father,  (hall  deliver  him,  verfe  22.  Well, 
though  they  will  not  prefently  ki'l  him,  they  will  cad 
him  into  a  pit,  where,  in  all  likelihood,  he  muft  per- 
ifh  :  but,  in  the  good  providence  of  God,  the  ifh- 
maelite  merchants  pals  by  in  the  very  inftant,  ere  any 
wild  bead  (hall  have  found  him,  or  his  brethren  de- 
termined worfe  againft  him,  ver.  24.  28.  to  them  they 
fell  him,  and  by  them  he  is  brought  into  Egypt  (far 
enough  out  of  Jacob's  enquiry),  and  fold  to  the  cap- 
tain of  Pharaoh's  guard,  a  perfon  likely  enough  to  deal 
roughly  with  him.  But  here  the  Lord  owns  him,  and, 
to  bring  him  into  favour,  makes  ail  that  he  doth  to 
profper  :  which  his  mafter  obferving,  puts  the  man- 
agement of  all  his  eftate  into  JofepU's  hands,  chap, 
xxxix.  3,  4.  Now  there  is  fair  hopes  of  his  coming 
to  honour  :  but  how  loon  is  it  dafhcd  !  Jofeph  be- 
ing a  goodly  perfon,  his  lafcivious  miftrefs  tempts  him 
to  folly  ;  which  the  fear  ot  God  keeping  him  from, 
ihe  miireports  him  to  his  mafter,  charging  her  own 
wickedneis  upon  him.  Hereby  Potiphar's  favour  is 
loft,  and  Joieph  caft  into  prifon,  and  laid  in  irons, 
Gen.  xxxix.  7.  9.  17.  20.  Pfa!.  cv.  18.  Now  all 
hopes  of  preferment  are  gone,  and  what  will  become 
of  his  dreams  ?  yet  ftill  the  counfel  of  the  Lord,  that 
{hall  ftand  ;  and  this  downfall  of  Joieph  (hall  prove 
another  ftep  of  his  riling  :  and  to  make  way  tor  it, 
two  of  Pharaoh's  lervants  (hall  fall  under  their  lord's 

difpleafure, 


504  A  PRACTICAL  DISCOURSE 

{iifpleafure,  be  put  in  prilon,  and  committed  to  Jo- 
feph's  keeping :  here  they  fhall  dream,  Jofeph  fhall 
interpret,  and  the  event  (hall  anlwer  it.  Now  the 
day  begins  again  to  dawn  upon  Jofeph,  and,  by  the 
chief  butler's  reilorement,  fome  hopes  of  his  enlarge- 
ment :  but  this  again  is  foon  overcaft ;  for  the  butler 
forgot  him,  Gen.  xl.  23.  notwithftanding  all  which, 
the  providences  of  God  doth  ftill  puriue  his  decree, 
and  ceafeth  not  until  Jofeph  is  Lord  over  Egypt,  and 
his  brethren  bow  down  before  him,  chap.  xli.  and  ch. 
xlii.  -6.  and  chap.  J.  18. 

3.  David.  God  promifeth  David  to  give  him  the 
kingdom,  and  anoints  him  to  it,  i  Sam.  xvi.  12. 
What,  notwithstanding  all  poffibie  entervenicncies  ? 
Yes,  for  the  promifc  is  abfolute  :  hath  the  Lord  (aid 
it,  and  ihall  he  not  do  it  ?  If,  therefore,  Saul  caft  a 
Javelin  at  him  (unfufpected,)  to  nail  him  to  the  wall ; 
a  (harpnefs  of  eye,  and  agility  of  body,  (hall  be  given 
him  to  ditcern  and  avoid  it,  chap,  xviii.  it.  If  he 
determine  evil  againft  him,  Jonathan  fhall  advertife 
him  of  it,  chap.  xix.  7.  Jf  he  fend  melfengers  to 
Naioth  to  apprehend  him  ;  they  ihall  forget  their 
errand,  and  Jail  a  prophefying  :  and  if  he  lend  others, 
and  others  after  them,  they  (hall  do  likewife  ;  yea, 
Saul  himfeli  ihali  turn  prophet  for  a  day  and  a  night 
together,  that  David  may  have  time  to  efcape,  ver. 
20. — 24.  If  he  be  in  a  city  that  will  betray  him, 
and"  not  a  friend  among  them  to  adviic  him  of  it, 
the  Lord  himlclf  will  be  his  intelligencer,  and  fend 
him  out,  chap,  xxiii.  12.  If  Saul's  army  hnv.e  en- 
compaffed  him,  and  no  way  left  to  efcape  ;  the  Phi- 
lillines  fhall  invade  the  land,  and  tidings  ihall  come 
in  the  very  inllant,  and  take  him  o0>  verie  26,  27. 
If  an  hoft  do  encamp  againft  him,  he  will  not  be 
afraid,  Pial.  xxvii.  3.  why  fo  ?  The  Lord  had  made 
an  abfolute  promile  ;  and,  therefore,  if  no  help  on 
earth,  "  he  (hall  fend  from  heaven,  and  fave  me," 
Plalm  Ivii.  3.  Yea,  David's  wavering  at  times,  and 
the  weakn-eis  of  his  faith,  (hall  not  hinder  it  ;  and  the 


realon 


OF  PERSEVERANCE.  joj 

reafon  of  ail  was  this,  the  Lord  took  him  to  be  ruler 
over  his  people,  and  therefore  he  was  with  him  where  - 
foever  he  went,  i  Chron.  xvii.  7,  8. 

4.  Jofiah.     "  A  child  lhall  be  born  in   the   houfe 
of  David,  Jofiah  by  name,  who  fhali  offer  the   bones 
of  Jeroboam's  priefts  upon  his  alter,"    i  Kings,    xiii. 
2.  If,  therefore,  Athaliah  determine  to  d^ftroy  all  the 
feed-royal,  Joafh  fliali  be  ftolen  from  among  the  reft, 
and  preferved,  2  Kings,  xi.  2.  and    by   him  David's 
line  mail  be  continued  :  and  Hezekiah,  though   fick 
unto  death,  he  mail  not  die,  but  be  healed,  as  it  weix% 
by  a  miracle,    and    fifteen   years   added  to   his   lite, 
rather  than  ManafTeh,  who  muft   be   Jofiah *s  grand- 
father, fhall  be  unborn*  chap.  20.  6. 

5.  Paul.     Paul  was  a  chofen  vefTel,    appointed   to 
preach  Chrift  to  the  Gentiles,  and,'  at   laft,    to    bear 
witnefs  of  him  at  Rome  :  and  this  muft  be  done,  al- 
though bonds,  imprifonments,   arid   death   itfelf,   do 
attend  him  in  every  place*     If,  therefore,   they  lie  in 
wait  for  him  at  Damafcus,  and  watch  the  gates  n'ghc 
and  day,  to  kill  him,  he  mail  be  let  down  by  the  wail 
in  a  bafket,  and  fo  efcape  them,  Ads,  ix.  i — 25.    If 
all  Jerufalem  be  in  an  uproar  to  kill  him ;  the  chief 
captain  fhall  come  with  an  army,  and  refcue  him, 
Acts,  xxi.  31,  32.  though  no  friend  to  Paul,   nor  to 
his  caufe.       If    more  than  forty  men  have  bound 
themfelves  with  an  oath,  that  they  will  neither  eat 
nor  drink  until  they  have  killed  him,  his  kinfman 
fhall  hear  of  it,  and  by   his  means  the  chief  captain 
(hail  be  his     friend  again,    and   grant    him  a  fuf- 
ficient    convoy,    chap,    xxiii.     14 — 23.    and    this 
attempt  fhall  be  an  occafion  of  fending  him  to  Rome, 
where  his  laft  teftimony  is  to  be  given.     If  Jews  and 
Gentiles  make  an  affault  together,  to  ufe  him  defpite- 
fully,  and  to  ftone  him,  he  fhall  be  aware  of  it,  and 
by  fleeing  fave  himfelf,  chap.  xiv.  5,  6,  7.  by  which 
means  ailo  the  gofpel  mail  be  further  Ipread.     But 
fuppofe  he  be  left  in  their  hands,  and  they  fo  far  pre- 
vail as  to  ftone  him,  and  drag  him  out  of  the  city, 
ver.  19.  then,  fure,  his  work  is  at  an  end  :  no,  all 

U  this 


3o6  A  PRACTICAL  DISCOURSE 

this  (hall  not  hinder  ;  death  itielf  (ball  not  feparate 
Paul  from  his  work.  It  is  not  his  being  once  ftoned, 
nor  his  thrice  fullering  fliipwreck,  nor  his  being  in 
deaths  often,  nor  any  thing  elfe,  that  fhall  make  void 
the  purpoie  of  God  for  his  bearing  wftnefs  of  Chrifl 
at  Rome,  as  is  abundantly  evident  by  the  (lories  of 
him,  and  the  event  at  lait. 

Other  inflances  might  be  produced  to  the  fame  ef- 
fect ;  but  by  thefe  we  may  take  an  eftimate  of  the 
things  under  proof,  and  rationally  inter,  that  if  the 
Lord  be  fo  exact  and  punctual,  in  performing  his 
word,  touching  thefe  lefler  things,  carrying-on  his 
work  through  fuch  a  prefs  of  natural  oppofitions, 
much  more  will  he  be,  in  fecuringand  bringing  about 
the  eternal  welfare  of  his  chofen  :  that  as  he  dealt  by 
his  people  of  old  ;  Ci  he  bore  them  upon  eagles  wings," 
Exod.  xix.  4.  (above  the  reach  of  danger)  and  "  kept 
them  as  the  apple  of  his  eye,"  (with  all  poffible  care 
and  tendcrnefs)  "'  until  he  had  brought  them  to  him- 
felf,"  Deut.  xxxii.  10.  fo  will  he  carry  it  towards  his 
eject  ;  for  he  values  the  world  but  little,  fave  with 
rdpe<5t  to  them. 

II.  Now  for  a  more  direct  proof  of  the  propofi- 
tion  ;  though  two  or  three  witricfles  might  fuffice  to 
eftib  iih  it  ;  yet,  iliive  the  fcriptures  do  abound  with 
teftmionieb  for  it  (the  colled  ion  whereof  may  be  very 
uieful  to  us,  for  the  help  of  our  faith,  in  a  time  of 
temptation,  as,  alfo  to  fortify  cur  fouls  ag-iinft  the 
aflaults  of  fuch  as  teach  final  apoftacy,)  I  fnall  fome- 
what  enlarge  in  reciting  them,  with  foine  of  thofe 
genuine  deductions  that  flow  from  them.  In  the  Old 
Teftament  are  many  petitions  and  refolves  made  by 
holy  men,  which  imports  the  truth  of  this  dodlrine,  as, 
that  "  the  Lord  will  perfect  that  which  concerns  them  : 
that  he  will  not  forfake  the  work  of  his  own  hands," 
Pial.  cxxxviii.  8.  <£  that  he  will  not  guide  them  by 
his  counlel,  and  after  receive  them  to  glory,"  PjiL 
Ixxii.  24.  and  that,  in  the  mean  time,  '*  none  of  their 
iteps  (liall  Hide,"  Pi",  xxxviii.  31.  and  this,  bccaufe  it  is 

God 


OF  PERSEVERANCE.  3«7 

God  that  girds  them  with  firength,  and  he  will  rmke 
their  way  perfect,"  Pfal.  xviii.  32.  (with  abundantly 
more  ;  as  alio  in  Paul's  Epiftles.)  In  every  of  which 
is  implied  a  promife  of  the  thing  prayed  for,  or  con- 
cluded upon  :  for,  without  fuch  a  promife,  they  could 
not  have  done  it  in  faith,  nor  juftly  have  given  them 
down  as  matter  ot  indrucYion  to  others.  But  we 
know  they  (pake  as  they  were  moved  by  the  H  ly 
Ghoft,  2  Pet.  i.  21.  who  knowing  the  deep'  things  of 
God,  what  his  decrees  were,  and  what  was  container! 
in  the  "  promife  of  eternal  life  betore  the  world  be- 
gan," Tit.  i.  2.  drew  out  their  hearts  to  believe,  and 
tormed  their  prayers  accordingly. 

But,  betides  thefe,  we  have'  matny  exprefs  promifes 
and  affirmations  of  it.  In  the  tenth  of  John,  our 
Saviour  fays, 'his  fheep  fhall  never  perifh,"  ver.  28 
which  is,  in  effect,  their  faith  (hall  never  fail  ;  for, 
late  they  cannot  be  from  perifhing,  without  the  ie- 
rurement  of  their  faith.  Again,  fpeaking  of  the 
Spirit  of  holinefs  which  believers  receive  from  him, 
John,  iv.  14.  he  faith  exprelsly,"  Whofoever  drink- 
eth  thereof,  lhall  never  thurft  :  but  it  ihall  be  in  him 
a  will  of  water,  fpringing  up  to  everlafting  life,  then 
it  (hall  not  be  dried  up,  Prov.  x.  30.  "  The  right- 
eous (hall  never  be  removed,"  that  is,  they  fhall  never 
fall  back  into  their  former  ftate  ;  and  the  reafon 
is,  becaufe  "  the  way  of  the  Lord  is  ftrength  to  the 
upright,"  ver.  29.  Whether  by  "  the  way  of  the 
Lord"  be  meant  his  way  or  manner  ot  dealing  with 
upright  perfons,  which  is  to  increafe  their  ftrengtrt 
(according  to  Job,  xvii.  9.  or,  of  the  genuine  pro- 
perty of  God's  ways,  which  is  to  afford  that  peace 
and  fatisfadlion-  to  thofe  who  walk  in  them,  that  they 
are  daily  more  habituated  and  connaturalized  to  them, 
and  eitranged  from  all  ways  elfe  ;•  they  are  both  to 
the  purpofe  in  hand.  Prov.  xxiv.  19.  "A 
juft  man  falleth  feven  times,  and  rifeth  up  again  ;" 
he  falls  not  lo  as  to  lie  where  he  fell  ;  he  falleth  not 
into  mifchief,  as  the  wicked  doth  ;  yea  he  rather  gets. 

ground 


3<s8  A  PRACTICAL  DISCOURSE 

ground  by  his  fall,  as  verfe  5.  "  A  man  of  wifoom 
mcreaieth  ftrength,"  from  a  fenfe  of  his  own  weak- 
nefs,  he  is  led  to  firength  everlading,  as  was  Paul,  2 
Cor.  xii.  10. 

Prov.  xii.  21.  "  There  fhall  no  evil  happen  to  the 
ju(V  then,  not  the  greateft  and  word  of  evils,  which 
is,  to  "  depart  from  the  living  God  :"  io  verie  3. 
"  The  root  of  the  righteous  (hall  not  be  moved ;" 
his  fruit  may  fometimes  be  blighted,  or  blown  off, 
his  branches  tolled  with  a  temped  ;  but  dill  his  root 
is  waere  it  was  -,  his  life  is  hid,  and  free  from  all 
commotion,  and  (hall  therefore  renew  both  his  fruit 
and  branches  ;  "  he  that  trudeth  in  the  Lord,  fhall 
not  ceafe  from  yielding  fruit,"  Jer.  xvii.  7,  8. 

Jer.  xxxii.  40.  "  I  will  put  my  fear  in  their 
hearts,  that  they  fhill  not  depart  from  me.  This,  lay 
Ibme,  is  the  prormle  of  affording  them  means,  but  not 
of  effcding  the  end  ;  therefore  iee  chap.  iii.  19. 
"  Thou  (halt  call  me,  My  Father,  and  fhall  not  de- 
part from  me  :  and  this,  becaufe  he  worketh  efftrdu- 
ally  in  them  that  believe,  i  TherT.  ii.  13.  as  at  fird 
in  cauling  them  to  believe,  fo  now,  in  maintaining 
and  perfecYmg  their  faith. 

Plalm  Ixxxiv.  11.  "The  Lord  wkhhokkth  no 
good  thing  from  them  that  walk  uprightly  :  and 
if  fo,  then  continuing  to  walk  uprightly  mall  not  be 
withheld  from  them  ;  which  deduction  is  alio  war- 
ranted by  this  ;  "  that  the  righteous  fiiali  hold  on  his 
\vay,  and  he  that  hath  clean  hands  ihall  be  dronger 
and  dronger,"  Job,  xvii.  9.  as  alfo  from  Prov.  iv.  18. 
"The  path  of  the  jud  is  as  the  fhining  light,  which 
fhineth  more  and  more  unto  the  pciicft  day."  And 
David  further  backs  it,  where,  from  his  prefent  faith t 
he  concludes  his  future  progrefs,  "  I  have  truded  I 
mall  not  flide,"  Pfal.  xxvi.  i.  and  this,  becaufe  the 
Lord  hokieth  his  foul  in  life,  and  fuffereth  not  his 
feet  to  be  moved,  Pfal.  Ixvi.  9. 

Mark,  xvi.  16.  "  He  that  believeth  fliall  be 
faved  :  and  John,  xi.  26.  "  Whofoever  liveth  and 

bciieveth 


OF    PERSEVERANCE  309 

believeth  in  me  (lays  Chrift)  (hall  never  -die,"  that  is 
he  that  once  has  taith  (hall  never  loic  it  :  for  to  (ay, 
he  fhall  keep  it,  if  he  do  not  lofe  it  (as  fome  vvnuid 
give  the  fenie)  had  been  a  comfortlefs  and  empty 
notion,  and  injudicious  way  of  fpeaking.  This  is  yet 
further  confirmed  by  John,  v.  24.  "  He  that  believ- 
eth is  pafled  from  death  unto  life,  and  (hall  not  come 
into  condemnation  :  the  reaibn  of  which  is  this,  that 
their  faith  is  founded  on  a  rock  j  which  winds  and 
waves  may  beat  and  break  themfeives  againft  :  but 
never  the  rock  ufelf,  nor  that  which  is  built  upon  it, 
Mat.  vii.  -15.  "  He  that  trufteth  in  the  Lord,  is  as 
mount  Zion,  which  cannot  be  removed,"  Pial.  cxxv. 
i.  no,  not  fo  much  as  one  of  the  ftakes  of  that  taber- 
nacle (hall  be  removed,  and  that  for  ever,  I  fa.  xxxiii, 
20.  ]  Pet.  ii.  6.  "  They  (hall  not  be  athamed  nor 
confounded,  world  without  end,"  Ifa.  xlv.  17. 

It  would  very  much  allay  that  fuperlative  caufe  of 
rejoicing,  that  our  names  are  written  in  heaven,  if 
poflibly  they  might  be  blotted  out  again  ;  fmce  we 
find  in  ourfelves  fo  great  a  pronenefs  to  revolt,  which 
every  one  acquainted  with  his  own  heart  muft  ac- 
knowledge :  but  we  are  fure  Chrift  would  not  pro- 
pound to  us  a  fallible  ground  of  rejoicing:  for  that 
kind  of  dependence  he  is  evermore  calling  us  from. 
Believers  are  indeed  fometimes  foiled,  but  never  over- 
come :  though  they  fall,  and  that  feven  times  in  a 
day  (as  was  faid),  as  often  do  they  rile  again  :  and  it 
is  no  difparagement  to  their  leader  :  nay,  it  is  the 
glory  of  a  general,  to  give  his  enemy  advantages,  and 
take  them  again  at  his  pleaiure,  to  his  enemies  grea- 
ter confufion  and  overthrow.  Satan  got  nothing  by 
his  winnowing  Peter  :  Peter  loft  fome  of  his  chaff, 
which  well  might  be  fpared,  and  the  tempter  loft- 
many  aa  after-advantage  ;  for  the  world  of  believers 
have  been  the  warier  ever  fince.  To  this  I  fhall  only 
add  that  of  the  holy  apoftle,  in  Rom.  viii.  he  was  per- 
fuaded  (that  is,  he  was  thoroughly  fwayed  in  his  faith, 
to  believe  it  for  himfelf,  and  deliver  it  down  to  the 

ages 


3io  A  PRACTICAL  DISCOURSE 

ages  to  come,as  a  truth  infa.llible)that  "  neither  height, 
nor  depth,  nor  any  other  creature,  fhall  he  able  to  ie- 
parate  from  the  love  of  God,  which  is  in  Chrift  Jefus 
cur  Lord,"  ver.  38,  39.)  He  reckons  up  all  that 
can  be  named  ;  and,  left  any  thing  might  have  flipt 
him,  he  brings  in  height  and  depth  ;  as  being  thofe 
two  extreams  that  take  in  all,  and  more  than  men 
can  think  :  and  then  refolves,  that  even  thele  fhall 
not  be  able  to  do  it.  And  furely,  if  the  fuper-celertiaj 
height  of  God's  holinels,  nor  the  intra-infernal  depth 
of  finful  fin,  fhall  not  ieparate  from  that  day  of  glo- 
ry, vyhich  the  ions  of  God  were  predeftinated  to,  and 
for  which  chey  were  both  made  and  redeemed,  called 
into,  and  groan  for,  then  are  believers  roundly  fecuied 
againft  final  apoftacy. 

III.  A  third  fort  of  evidence  for  confirmation,  arc 
certain  arguments  or  reafons  why  the  faints  mud  needs 
perfevere  in  faith  and  holinefs. 

By  needs  muft,  1  underftand  no  other  kind  of  ne- 
ceffity,  than  well  confute  with  perfect  freedom  ;  fuch 
as  was  ppon  Paul  to  preach  the  goipei,  which  was  a 
work  he  rejoiced  in  ;  and  fuch  as  was  upon  Jefus 
Chrift  to  bring  home  his  {heep,  and  to  lay  down  his 
life  for  them  ;  he  "  rnuft  needs  fuffer,"  Ads  xvii.  3. 
Yea,  he  was,  ftraitened  till  it  was  accompliihed,' ' 
Luke,  xii.  50.  That  it  was  written  in  his  heart,  was 
no  hinderance  to  the  freedom  of  his  will. 

Arg.  I.  The  firft  argument,  in  proof  of  perfever- 
ance,  is  founded  on  the  faints  extract  or  original, 
"  they  are  born  of  God,"  John  i.  13.  and  this  hath 
the  force  of  a  double  argument. 

i.  As  God  is  their  father  and  eternal  root.  Our 
Saviour  holds  forth  this  relation  as  the  ground  of  our 
faith  in  prayer,  Matt.  vi.  9.  and  he  begins  with  it 
himfelf,  when  he  prays  for  his  own  glory,  and  that 
hisdilciples  might  be  partakers  of  it,  John  xvii.  i. 
to  the  fame  end,he  frequently  ufeth  that  ftile  of  Fa- 
ther in  the  gofpel  of  John  ;  as  taking  delight  in  men- 
tioning tUt  relation,  "  the  Father  himfeif  loveth 

you," 


OF  PERSEVERANCE,  in 

you,"  chap.  xvi.  27.  and  "  I  afccnd  to  my  Father, 
and  your  Father,"  chap,  xx.  17.  It  is  to  ftrengthen 
our  faith,  in  God  (through  himielf)  on  the  account 
of  his  fatherhood  to  us.  "  the  Father  lovcth  the 
Son/'  ch.  iii.  25.  and  he  loves  his  believers,  as  he  lov- 
eth  Chrift  himielf,  chap.  xvii.  23.  on  which  "round 
the  apoflle  concludes,  that  "  he  cannot  but  give  us  ail 
things  el(e,"  Rom.  viii.  32.  Believers  are  the  product 
cf  his  love,  both  in  refpecl  of  election  and  regenera- 
tion ;  and  being  Ib,  he  cannot  but  have  a  paternal 
affection  lor  them  ;  to  admiiiifter  to  them  whatever 
tends  to  their  fuftentation  and  growth,  and  to  keep 
off  whatever  would  intercept  or  weaken  his  gracious 
influences  towards  them  :  "  having  once  loved  them, 
he  loves  them  for  ever,"  John,  xiii.  i.  They  may 
therefore  be  confident,  that  "what  he  hath  begun  in 
the  fpirit,  he  will  not  let  end  in  the  fleth  :"  that 
<c  having  begun  a  good  work,  he  will  alfo  perform 
it,"  Phil.  i.  6.  for,  as  they  have  their  fpiritual  being 
trom  him,  as  the  Father  of  it  ;  fo  it  is  as  natural  to 
him  to  diffufe  his  virtues  into  them  without  intermil- 
fion,  as  for  a  vine  to  lend  up  its  fap  into  its  own  bran- 
ches, or  the  fun  to  cherifh  the  plants  of  its  own  pro- 
duction. All  the  natural  affections  that  are  in  creatures 
towards  their  own,  are  but  drops  of  his  immenfe 
fulnefs  :  a  mother  may  polTibly  forget  the  child  of 
her  womb ;  but  the  Lord  cannot  forget  his  offspring  ; 
<f  that  none  may  hurt  them  (nor  they  themfelves,)  he 
will  keep  them  night  and  day,  and  water  them  every 
moment/'  I  fa.  xxvii.  3.  they  are  born  by  him  from 
the  Belly,  and  carried  from  the  womb  ;  and  even  to 
their  old  age  he  will  carry  them,  and  deliver  them, 
Ila.  xlvi.  3,  4. 

2.  The  new  creature  as  it  comes  from  God,  fo  it 
exifts  in  him,  and  lives  upon  him,  and  it  is  natural  to 
it  to  feck  its  nourishment  where  it  had  its  original  : 
nothing  can  latisfy  it,  but  that  great  deep  from  whence 
it  fprung  :  as  a  new- born  child,  that  has  not  the  u!e 
of  reaibn,  will  hunt  for  the  breaft  by  natural  inftinft, 

and 


3U  A  PRACTICAL  DISCOURSE 

and  not  be  quiet  without  it.  As  foon  as  ever  Paul 
was  converted,  "Behold  he  prays,"  Acts,  ix.  n. 
Having  once  received  the  Spirit  of  Chrift,  they  can- 
not but  incline  after  him,  as  Elifha  did  to  Elijah, 
upon  the  caftirig  of  his  mantle  on  him,  i  Kings,  xix. 
19,  20.  it  is  natural  to  them,  as  for  fparks  to  fly  up- 
wards.  They  are  laid  to  be  "  baptized  with  fire  i" 
not  only  becaufe  of  its  purifying  nature  j  but  in 
reipect  of  its  afpiring  quality  ;  it  wijl  be  mounting, 
and  not  reft  till  it  comes  to  its  own  element.  Ob- 
ftrudicns  many  it  meets  withal  ;  but  dill  it  prefTeth 
onwards,  and  by  degrees  bears  down  all  before  it,  and 
carries  that  with  it  in  which  it  dwells,  to  the  place  of 
its  birth  ;  as  the  dove  could  not  reft,  tillfhe  came  to 
the  ark,  whence  fhefet  out.  This  is  lively  fet  forth  by 
our  Saviour,  in  John,  vii.  38.  "  He  that  believeth 
in  me,  out  of  his  belly  [hall  flow  rivers  of  living 
waters  j"  rivers,  that  bear  down  ail  oppoiition  ,  and 
rivers  of  living  vvaters,  not  land  floods,  which  are  but 
of  fhort  continuance  ;  or  (landing  pools,  fubject  to 
drying  up  ,  but  rivers,  and  thofe  fuch  as  have  an  im- 
mortal head.  We  fee  how  all  things  tend  to  their 
centre :  "  The  wicked  fleep  not  unlcfs  they  do  evil,1' 
Prov.  iv.  16.  They  can  bear  the  want  of  things 
moft  neceflary  to  their  being,  rather  than  ceafe  from 
fin  :  they  are  of  the  ferpent's  brood,  and  the  "  lufts 
of  their  father  they  will  do,"  John,  viii.  44.  Judas 
•was  a  devil,  and  that  carried  him  headlong  to  his  own 
place,  Ads,  i.  25.  And  if  being  born  of  the  devil, 
habituates  men  with  fo  ftrong  and  rcftlefs  a  bent  to 
devilifh  lufts,  the  divine  nature  muft  needs  work  as 
efficacioufly  towards  God,  and  God-like  actions  :  his 
love  con  (trains  them,  2  Cor.  v.  14.  And  if  it  were 
not  fo,  the  ingrafted  word  had  never  born  an  human 
flock  to  heaven  :  the  firft  fruits  of  the  Spirit  potTefs 
them  with  an  earneft  expectation  and  longing  for  the 
barveft,  Rom.  viii.  23.  It  is  true,  the  remainders  of 
the  old  man  will  ftill  be  oppofing  the  new,  and  many 
ccntefts  there  are  between  them  :  but  grace  (like  him 

that 


OF  PERSEVERANCE.  313 

that  is  advocate  for  the  king)  will  ever  have  the  lad  word, 
and  will  alfo  go  out  victor.  Ye  may  fee  it  in  Jere- 
miah, the  word  of  the  Lord  was  made  a  reproach  to 
him  ;  he  therefore  refolves  to  fHfle  it,  and  will  no* 
more  fpeak  in  his  name  :  but  how  fucceeds  this  car,- 
nal  relolution  ?  %c  The  word  of  the  Lord  was  in  his 
heart,  as  fire  (hut  up  in  his  bones,  he  was  weary  of 
forbearing,  he  could  not  hold,"  chap.  xx.  8,  9.  And 
Jonas,  when  he  thought  himielf  cut  off,  and  in  the 
belly  of  hell  ;  yet  (faith  he,  yet)  will  I  look  again 
towards  thy  holy  temple,"  Jonah,  ii.  2.  4.  Pfal.  Jxxxiv* 
6,  7.  (  as  the  needle,  that  is  rightly  touchtd,  never 
refts,  but  in  pointing  towards  the  pole  ,)  and  when 
obftructed  in  their  courfe,  they  cry  the  molt  earnestly > 
"  O,  when  fhall  I  come  and  appear  before  God  ?-" 
Pfal.  xlii.  2. 

Arg.  II.  Another  argument  is  taken  from  the  graces 
themielves  which  are  the  fubjedls  of  perfcverance  ; 
namely,  faith  and  holinefs  :  which  let  us  confider, 
firft,  as  they  are  a  gift,  then  in  the  genuine  ufe  and 
property  of  them. 

i.  As  they  are  a  gift.  They  are  of  thole  good  and 
perfect  gifts  which  come  down  from  above,  from  the 
Father  of  lights,  with  whom  is  no  variablenefs,  nor 
fhadow  of  turning,  James,  i.  17,  18.  This  attribute 
of  God's  unchangeablenefs  is  fitly  and  fignificantly 
added,  to  (hew,  that  as  good  and  perfect  gifts  are 
from  God,  and  from  him  only  ;  fo  that  he  never 
changeth  in  his  purpofe  concerning  thole  to  whom  he 
once  gives  them  j  they  are  of  chofe  gifts  which  are 
without  repentance  :  as  alfo,  that  thefe  his  gifts  do 
partake  of  his  own  unvariablenefs  ;  they  cannot  die, 
nor  turn  to  be  any  other  than  what  they  were  at  firft, 
fave  only  in  point  of  perfection.  There  can  happen 
no  after-unworthinefs  in  thofe  he  gives  them  to,  which 
he  did  not  forefee  when  he  gave  them,  (which  feems 
to  be  implied  in  the  following  words,  "  Of  his  own 
will  begat  he  us/')  and  fo,  no  caufe  why  he  mould 
withdraw  them,  which  would  not  as  well  have  hindeitd 

his 


314  A  PRACTICAL  DISCOURSE 

his  giving  them  at  firft.  As  the  word  of  God 
is  not  yea  and  nay,  fo  neither  are  his  gifts.  They 
are  alfo  God's  workmanfhip  ;  and  "  we  know  (faith 
Solomon)  that  whatfoever  God  doth,  it  (hall  be  for 
ever,  nothing  can  be  put  to  it,  nor  any  thing  taken 
from  it,"  Eccl.  iii.  14. 

2.  Let  faith  and  holinefs  be  confidered  in  the  ge- 
nuine ufe  and  property  of  them.  Nothing  fo  endan- 
gers the  foul  as  felf-tulnefs  ;  iaith,  therefore,  was  or- 
dained to  nullify  that,  and  devolve  the  foul  on  another, 
namely,  Chrift  ;  which  the  more  it  does,  the  fafer  it 
is ;  and  having  once  done  it,  it  never  undoes  it  again. 
Faith  alfo  is  an  adive  grace,  and  diligent,  and 
therefore  thriving  ;  he  that  hath  it,  (hall  have  more 
of  it,  Luke,  xix.  26.  (then  fure  he  (hall  not  loole 
-that  he  hath  !)  it  is  always  travelling,  and  never  tired ; 

1.  Becaute  it  travels  in  the  ftrength  of  omnipotence, 
<c  which  never  faints,  nor  is  weary,"  I  fa.  xl.  28.  and, 

2.  Becaufe  it  works  by  love,  Gal.  v.  6.  which  is  the 
mod  kindly  and  efficacious  principle  of  fervice  and 
great  acls.    Love  is  an  endlefs  fcrew  :  it  has  truly  at- 
tained the  perpetual  motion  ;  it  enables  to  render  all 
things,  and  faileth  not,    i   Cor.  xviii.  7,  8.   All  that 
God  doth  for  his  people  is  from  love,  John  iii.  16. 
and  all   that  they  do  tor  God   grows  from  the  fame 
root  ;  they  love  him   becaufe  he  loved  them   firft, 
i  John,  iv.  19.     Love  is  that  which  renders  a  work 
both  pleafant  to  the  agent,  and  acceptable  to  the  ob- 
ject of  it  ;  faith,  therefore,  working  by  love,  fhaJl 
never  be  weary  of  its  work,  nor  fail  of  its  end  -,  "  it 
is  of  faith,   that  it  might  be  by  grace,"  and  confe- 
quently  fure,   Rom.   iv.    16.     And   as  for   holinefs, 
(which  is  a  difpofaion  according  to  God,  and  capaci- 
tates for  the  blefled  vifion,)  a  little  of  it,  in  truth,  is 
of  infinite  value  ;  the  very  fmoak  of  it  (hall  not  be 
quenched,  Matt.  xii.  20.  and  it  would  be  flraHge,  if 
a  thing  fo  precious   mould  be  liable  to  putrefaction  : 
but  it  is  not ;  yea,  it   changeth  other  things,  but  is 
itielf fnever  changed.     It  is  of  a  fpreading  nature  ; 

compared 


OF  PERSEVERANCE.  315 

compared  therefore  to  leaven  put  into  dough,  and  hid 
there,  till  the  wh^le  lump  be  leafoned.  It  is  of  an 
affimulating  property  there  is  an  heavenly  ;  tindlurc 
in  it,  which  fanftifies  all  that  it  toucheth  ;  "  to  the 
pure  all  things  are  pure,"  Tit.  i.  15.  It  allo  rneetens 
for  converfe  with  God,  and  it  draws  and  cngageth  the 
foul  to  him  ;  there  it  is  in  its  proper  element,  and 
out  of  which  it  cannot  live  :  and  by  this  converte 
it  is  both  increafed,  and  fublirnated. 

A  natural  body,  once  in  being,  can  never  be  redu- 
ced to  nothing  :  how  then  fhouid  things  of  divine 
lubftance  ?  they  are  born  of  incorruptible  feed,  which 
liveth  and  abideth  for  ever,  i  Pet.  i.  23.  and  as  the 
Iced  is,  (Itch  will  be  the  fruit  ;  the  older  it  grows,  the 
firmer  it  is  ;  he  that  hath  clean  hands,  (hall  be  ftron- 
ger  and  ftronger,  Job,  xvii.  9.  They  are  the  holy 
ieed  ;  and,  therefore,  though  they  caft  their  leaves 
(at  times),  their  lubftane  is  in  them,  Ifa.  vi.  13.  by 
which  they  are  ftill  renewed.  Hoiinels  is  the  iced  of 
glory  ;  and  holy  perfons  are  in  glory,  as  to  its  kind, 
and  the  certainty  of  their  obtainment ;  albeit  it  has 
no  glory  at  prefent,  in  comparifon  of  that  which  dial  I 
be,  as  the  (eed  of  the  rofe  or  lilly,  compared  with  the 
flowers  they  will  grow  into,  and  which  are  virtually  in 
them.  According  with  this  is  that  of  our  Saviour, 
"He  that  believeth,  hath  everlafting  life,  John.  iii.j6. 
it  argues  the  certainty  of  their  perieverance,  the  law 
of  his  God  is  in  his  heart ;  none  of  his  ileps  mall  flick, 
P&l.  xxxvii.  31.  and  therefore  he  faith,  "  Deftroy  ic 
not,  there  is  a  bledingin  ic,"  Ifa.  Ixy.  5.  8. 

Arg.  III.  Another"  proof  arifes  from  the  nature, 
extent,  and  deiign  of  providence  ;  or  from  the  intent 
and  purpoic  of  God,  in  that  great  variety  of  things 
which  believers  are  exercifed  with  in  the  world. 
There  are  three  things  conliderablc,  to  make  out  this 
argument  : 

i.  That  there  is  a  divine  providence  which  governs 
the  world  ;  as  in  dividing  to  the  nations  their  inher- 
itance, and  bounding  their  habitations,  at  firft  ;  fo, 

by 


3i6  A  PACTICAL  DISCOUE 

by  continuing  them  in  pofleffion,  or  outing  them, 
at  his  plea fu re  ;  and  this,  fometimes,  by  very  unlike- 
ly means,  and  over-ruling  things  accordingly.  Seir 
being  given  to  Efau,  and  Ar  to  the  children  of  Lot, 
and  their  term  not  yet  expired,  the  Lord  inclines 
them  to  let  Krael  pafs  through,  and  to  give  them 
meat  ior  their  money  :  whereas  the  Amorites,  who 
were  deftined  to  deftruclion,  he  hardens  their  {pints, 
and  makes  them  obdinate,"  Deut.  ii.  29,  30.  that  they 
deny  them  paffage,  and  come  out  agaiiul  them  in 
battle.  So,  whan  he  would  tranflate  the  Chaldean 
monarchy  to  the  Perfians  ,  he  enfeebles  the  one,  but 
iltrs  up  the  others  fpirits  ;  and  "  girds  them  with 
ftrength,"  Jer.  xv.  n.  Ifa.  xiv.  i — 5.  How  oitea 
doth  the  Scripture  repeat,  that  the  Lord  reigneth  : 
that  he  puts  down  one,  and  fets  up  another,  Pial. 
xciii.  i.xcviii.  i.  Ixxv.  7.  that  he  doth  according  to 
his  will  in  the  armies  of  heaven,  and  amongd  the  in- 
habitants of  the  earth,  Dan.  iv.  35.  How  evident 
is  it  in  his  humbling  of  Pharaoh,  Nebuchadnezzar, 
and  others  r  This  providence  reacheth  t,o  all  manner 
of  periuns,  times,  and  things,  and  circum(< .nbes  them, 
it  leaves  not  the  lead  things  to  a  conri agency  ;  even 
ravens,  fparrows  and  lilies  ;  yea,  and  the  hairs  of  your 
head  are  all  numbered,  and  under  the  conduct  of  the 
providence  of  God,  Matt.  vi.  26. 

2.  That  the  defign  and  courfeof  God's  providence 
is  to  accompiifh  his  purpofe.  As  providence  gov- 
erns the  world,  fo  purpofe  is  the  director  of  provi- 
dence. He  is  a  provident  man  that  orders  his  affairs 
prudently;  that  is,  fo  that  nothing  is  wanting,  nor 
any  thing  fpent  in  wade.  Both  thefe  are  in  the  pro- 
vidence of  God  eminently  :  for,  i,  It  is  allfufficient  ; 
funplies  all  needs  ;  gives  all  things  pertaining  to 
means  and  end.  2.  It  does  nothing  in  vain,  nothing 
fuperfiuous  or  impertinent  to  his  purpofe.  Things 
mod  caufual  to  men,  are  levelled  at  a  fet  and  certain 
end  :  what  the  Lord  fpeaks  with  his  mouth,  he  ful- 
fils with  his  hand,  i  Kings,  viii.  24.  and  his  act  (hall 

not 


OF  PERSEVERANCE.  317 

not  vary  a  tittle  from  his  decree  :    for,   known    unto 
God  are  all   his    works    from    the    beginning  of  the 
world.     Whence  was  it  that  Eiau  tarried  fo    long    at 
hunting,   that  he    was    over- faint  ?  that    Jacob    was 
making  pottage  jull  when  Elau  comes  in,    which   fet 
his  appetite  on  edge  after  it,  but  that  the    purpofe  ot 
God,  according  to  ele&ion,  might  (land  ?  the   elder 
muft  ferve  the  younger  ;  which   now  came    to  pafs, 
by  the  fale  of  his    birth-right?  and    thus   the    provi- 
dence of  God  makes   even    the    profanenefs   of    men 
fubferve  to  his  end.     The  Lord  had    determined    to 
caft  Judah  and  Jerufalem  out  of  his    fight   for   their 
obftinacy  ;  and  to  this  end  (that  is,  to  make  way  for 
it),  "  It  came  to  pafs,  that  Zedekiah  rebelled  agairift 
the  king  of  Babylon,'*   a  Kings,  xxiv.  20.  it  was    to 
fulfil  the  word  of  the  Lord  before  declared,  2  Chron. 
xxxvi.  21.  though  that  was    far   from    the    rebeller's 
intent.     So  he  gave  Cyrus  all  the    kingdoms    of  the 
earth,  that  he  might  build  his  temple  at    Jerufalem  ; 
and  it  was  to  fulfill  his  purpofe   before   alfo  recorded, 
as  is  evident,  ver.  22,   23.    In    like    manner  Herod, 
Pilate,  and  the  Jews,  they  all  confpire    the   death    of 
Chrift,  and  each   party    on    a   feveral  account  ;  not 
thinking  in  the  leaft  to  fulfil  the  determinate  counlel 
of  God  ;  yet  that  was  it  which  providence    intended, 
as  is  plain  by  Acts,  ii.  23.     As  alfo  the   foldiers,    in 
parting  his  garments,  and    piercing   his   fide  :  it   was 
their  barbarous  rudenefs  which  put   them    upon    it  -, 
but  providence  defigned  to  make  good   a  prophecy  ; 
thefe  things  therefore  the  foldiers  did,  John,  xix.  24. 
All  that  God  doth  in  the  world,  is  the   tranfcript   or 
imprcflion  of  his  ancient  decrees, 

3.  That  the  providence  of  God  never  fails  of  its 
end.  If  he  will  work,  who  mall  let  it  ?  for  our  "God 
is  in  heaven,  and  doth  whatfoever  he  will,  Plal.  cxv. 
3.  And  what  will  he  work  ?  the  things  that  arc 
cotivng,  and  mail  come,  Ifa.  xliv.  7.  he  hath  both 
devifed,  and  done  it,  Jer.  li.  12.  His  purpofe  is  to 
prefcrve  his  people  j  and,  therefore,  "  no  v 


318  A  PRACTICAL  DISCOURSE 

is  formed  againd:  them  (hall  profper  :  whofocver  ga- 
thers together  againft  them  (hall  fall  for  their  fakes," 
Ifa.  liv.  15.  17.  "  for  as  he  hath  purpofed,  fo  it  (hall 
fland,"  chap.  xiv.  24.  The  Scriptures  abound  with 
infhnces  of  this  kind  :  as,  on  the  contrary,  when  the 
Lord  will  execute  judgment,  the  thing  fhall  be  done, 
be  the  means  never  fo  weak  and  improbable  ;  <c  though 
the  army  of  the  Chaldeans  were  all  wounded  men, 
yet  fhall  they  burn  Jerusalem  witli  fire,"  Jer.  xxxvii. 
10.  Shamgar  fbail  kill  fix  hundred  men  with  an  ox- 
goad,  Judges,  ni.  13.  and  Sampfon  a  thoufand  with 
the  jaw-bone  of  an  afs,  chap.  xv.  15.  Thefe  things 
confidered,  and  laid  together  (though  moftly  refer- 
ring to  temporal  things),  do  flrongly  inforce  the  ar- 
gument for  things  ot  ipiritual  concernment  :  inaf- 
much  as  things  of  eternal  moment  are  worthy  of 
more  peculiar  regard  and  fecurity. 

Now,  all  a  believer's  exercifes,  which  may  feem  to 
endanger  him,  are  either  from  the  guilt  of  fins  com- 
mitted ;  from  the  power  of  indwelling  corruption  ; 
from  Satan's  temptation,  or  perfecution  from  the 
world  :  none  of  which  come  on  them  accidentally, 
but  as  things  fore-appointed  of  God,  and  for  a  good 
intent.  It  is  "  for  the  elect's  fake  that  all  things  elfe 
have  their  being,"  2  Cor.  iv.  15.  and  are  all  caufed 
to  work  together  for  their  good/'  Rom.  viii.  28.  as. 
namely,  to  humble  them  for  tin  ;  to  wean  them  from 
the  world  ;  to  endear  Jefus  Chrift  to  them  ;  to  fhew 
them  the  ufefulnefs  of  ordinances  ;  to  exercife  and 
try  their  graces  ;  to  purge  out  their  drofs  ;  to  enable 
them  to  fuccour  others  ,  to  demonflrate  the  wifdom, 
power,  and  faithful  nets  of  God  towards  them  ;  to 
ineeten  them  for  glory  ;  and  to  make  them  groan 
and  long  to  be  clothed  upon  with  their  houfe  from 
heaven  :  as  might  plentifully  be  made  out  by  the 
Scriptures,  and  the  vifible  effects  thereof  upon  thote 
who  rnve  been  exercifed  thereby.  To  inftance  a  few 
particulars  :  David,  after  that  great  miscarriage  in  the 
nutter  of  Uriah,  with  his  broken  bones  upon  it,  walk- 
ed 


OF  PERSEVERANCE.  jI9 

cd  the  more  humbly  and  warily  all  his  days  :  he  was 
alfo  the  more  intent  on  that  great  duty  of  "  teach;ng 
finners  the  way  of  God,"  Pfal.  li.  13.  Peter,  he  allo 
got  ground  by  denying  his  matter  :  thereby  he  came 
to  fee  his  own  weaknefs,  the  ne?d  he  had  of  Chrift's 
fupport,  and  continual  prayer  for  him  ;  and  we  hear 
no  more  of  his  carnal  confidence  after  that  :  but  what 
a  rlamour  and  outcry  does  he  make  againft  our  ad- 
verfary  the  devil  !  i  Pet.  v.  8.  to  warn  ethers  by  his 
own  example,  what  danger  they  are  in  by  a  carnal 
confidence.  And,  doubtlefs,  what  the  tempter  got 
by  Peter's  fall,  he  loft  the  double  of  it,  by  the  after- 
watchfulnefs  of  others  ;  for  that  is  the  defigned  end, 
to  ftrengthen,  eftabhfb,  and  fettle  them,  ver.  10. 
Luke,  xxii.  31.  Paul  bad  a  meflenger  of  Satan  let 
loofe  upon  him,  to  buffet  him  \  the  end  of  which 
was,  to  humble  him,  and  to  fhew  him  the  fufficiency 
of  the  grace  of  Chrift.  It  is  likely  alib,  that  he  got  as 
much  by  that  thorn  in  his  flefh,  as  by  his  rapture  and 
revelation  :  to  be  fure,  they  did  well  together,  and 
poifed  him  the  better  for  his  work.  The  like  eftcft 
upon  Job,  Job,  xxiii.  10.  with  chap.  xl.  4.  and  chap, 
x'ii.  6.  Mary  Magdalen,  the  remembrance  of  the 
feven  devils  which  once  poirefTed  her,  and  of  that  love 
which  caft  them  out ;  how  did  it  heighten  her  love  to 
Chrift,  and  keep  her  heart  in  a  melting  frame  !  "  fhe 
loved  much,  becaufe  much  was  forgiven  her,"  Luke, 
vii.  47.  The  people's  forty  years  travel  through  that 
great  and  terrible  wildernefs  ;  among  fiery  ferpents 
and  fcorpions,  it  was  to  prove  them,  and  to  do  them 
good  in  the  latter  end,  Deut.  viii.  15,16.  They  were 
alfo  fent  into  captivity  for  their  good,  Jer.  xxiv.  5. 
this  was  all  the  fruit  intended,  to  take  away  their  fin, 
I(a.  xxvii.  9.  and  to  make  them  partakers  of  his  holi- 
nefs,  Heb.  xii.  10.  Thefe  things,  indeed,  at  prefent, 
are  phyfic,  which  nature  defires  not  :  yet^are  they  as 
needful,  in  their  feafon,  as  our  food  ;  and  in  very 
faithfulnefs  we  muft  have  them  ;  which  alfo  is  evident 
by  the  fcope  of  the  new  covenant  ;  as  will  appear  af- 
terwards. 


320  A  PRACTICAL  DISCOURSE 

terwards.  Now,  thefe  things  confidcred  and  laid  to 
gether,  I  think  it  may  be  well  inferred,  that  "  ail 
thefe  things  worketh  God  with  man/'  not  to  deftroy 
him,  but  to  bring  back  his  foul  from  the  pit,"  Job, 
xxxiii.  29,  30.  they  are  ail  made  to  turn  to  their  fal- 
vation  ;  they  have  always  triumphed  over  them,  and 
been  more  than  conquerors,  through  him  that  loved 
them,"  Rom.  viii.  37.  and  ever  (hall.  And  if  this 
be  the  fruit  of  all  that  doth  or  can  befal  a  believer, 
while  in  this  world  (and  there  is  no  more  of  evil  or 
danger  when  this  is  done),  then  welcome  let  them  be 
(by  the  grace  ot  God),  as  another  demonstration  of 
their  invincible  Perfeverance.  "  Whofo  is  wife,  and 
will  obferve  thefe  things  ;  even  they  fhall  under  ft  and 
the  loving-kindnefs  of  the  Lord,"  Pfalm  cvii.  43. 

Arg.  IV.  A  fourth  argument  for  the  faints  perfe- 
verance,  is  built  on  their  union  with  Chrift,  which  is 
of  that  mtimatenefs,  that  the  Scripture  lets  it  forth  by 
terms  of  neat  eft -relation,  as  foundation  and  building, 
vine  and  branches,  father  and  children,  hufband  and 
fpoufe,  head  and  members,  yea,  they  are  both  called 
(interchangeably)  by  the  fame  name  ;  he  is  called 
Jacob,  and  they  are  called  Chrift,  Pfal.  xxiv.  6.  with 
i  Cor.  xii.  12.  And,  winch  is  more,  if  more  can  be, 
he  communicates  to  them  that  title  which  one  would 
tnink  incommunicable,  namely,  "the  Lord  our right- 
eoufnefs,"  Jer.  xxiii.  6.  with  xxxiii.  16.  And  this 
union  is  fiich  as  can  never  be  diilblved  :  there  is  the 
like  oneneis  between  Chrift  and  them,  as  between  the 
Father  and  Chrii'l,  as  is  plain  by  that  palfage  of  his 
prayer  in  the  xviilh  oi  John,  21.  "  That  they  all  may 
be  one"  (how  one  r)  "  as  thou  Father  art  in  me,  and 
I  in  thee,  that  they  may  be  one  in  us."  They  are  fo 
near  to  him,  that  they  are  laid  to  be  "  oi  his  fielli, 
and  of  his  bones,"  Kphef.  v.  30.  as,  alfo,  that  they  are 
"  one  ipnit,"  i  Cor*  vi.  17.  He  and  they  are  actu- 
ated by  the  fime  Spirit,  as  the  head  and  members  of 
the  fiujc  ve  bv  c:^  ioul. 

And 


OF   PERSEVERANCE.  32 ! 

And  this  is  the  reafon  why  believers  cannot  walk 
after  the  flefh."  <«  The  Spiri't  of  life  which  is  in  Chrnt 
Jclus  (as  their  root)  ruies  in  them,"  Rom.  vni.  2. 
They  are  prefer ved  in  Chrift,  Jude,  ver.  i.  r.s  Noah 
was  in  the  ark  ;  or  as  branches  in  their  own  ft 
for  this  difference  is  ftili  to  be  noted,  that  bcl; 
hive  not  this  life  in  thcmfelves,  as  Chrift  hath  ;  but 
they  have  it  in  him,  which  is  better  tor  them  than  if 
in  their  gwn  keeping  :  for,  being  in. him,  as  in  a  •  r? 
it  is  natural  to  him  to  communicate  to  them  ;  and  as 
natural  to  them  (by  virtue  ot  the  divine  nature  com- 
municates to  them)  to  derive  from  him  :  and,  ron- 
ftqUL-nt'v,  "  beciiufe,  and  while  he  lives,  they  mall 
live  alio,"  J^hn,  xiv.  19.  "  he  that  hath  tiv  S.->n 
Lath  life,"  i  John,  v.  i  2.  ;  nJ  they  have  it  in  a  way  of 
right  ;  as  he  that  is  p  iFsicd  ot  the  foil  tns  ri^ht  to 
all  that  grov.s  upon  it.  A  !  that  is  Chrift's  ;s  c  i<  irs  : 
there  is  a  l^ppy  coinsrutation  of  intcrclls  •>  their 
debts,  with  the  confluences  thereof,  are  devolved 
;  him  ;  and  all  that  was  his  imputed  and  com- 
municated to  them.  And  his  c^re  of  them  is  (uch, 
that  he  will  be  able  to  fay  at  the  latter  day,  "  cf  all 
that  thou  hail  given  me,  1  have  loft  nothing,"  John, 
xvii.  12.  he  will  not  leave  an  hoof  behind.  The  fig- 
net  on  his  right  hand  (men  of  mining  outfides)  may 
poilibSy  be  plucked  thence,  Jer.  xxii.  24.  but  the 
kail  joint  ot  his  finger  (hall  not  ;  no  man  that  is 
as  mentis  will  fuffer  the  meaneft  part  of  himfelf  ta 
gangrene  and  perifh,  if  it  be  in  his  power  to  help  it  > 
how  then  mould  our  Lord  Chrift  ?  who,  befidcs  the 
natural  affection  he  hath  to  thofe  of  his  own  body, 
Eph.  v.  25.  hath  alfo  received  a  commandment  from 
the  Father  to  keep  them  fafe,  John,  vi.  40.  and  is 
perfectly  qualified  in  all  refpeclsto  make  it  good.  On 
this  account,  as  well  as  others,  they  arc  "  compleat  in 
him,"  Col.  ii.  10.  Believers  arc  fo  one  with  Chrift, 
that  whatfoever  he  did,  they  are  laid  to  do  it  with 
him  ;  circumcifed  with  him,  ver.  n.  crucified  with 
him,  Rom.  vi.  6.  buried  with  him,  ver.  4.  rifen  with 
W  him, 


3zs  A  PRACTICAL  DISCOURSE 

him,  ver.  5.  afcended  with  him,  Eph.  iv.  8.  and  they 
fit  in  heaven  with  him,  chap.  ii.  6.  It  is  no  more 
poffible  for  believers  to  mifcarry  finally,  than  for 
Chrift  himfelf  to  be  held  under  the  power  of  the 
grave  ;  there  is  one  law  for  them  both  :  it  is  a  faith- 
ful faying,  "  it  we  be  dead  with  him,  we  (hall  alto  live 
with  him,'*  2  Tim.  ii.  n.  "  If  we  iuffer  with  him, 
we  fh all  be  glorified  together,51  Rom.  viii.  17.  As 
Chrift  once  raifed,  dies  no  more,  chap.  vi.  9.  fo  none 
of  thofe  raifed  with  him,  (hall  return  any  more  to  cor- 
ruption :  for  he  gave  himfelf  for  his  church  ;  not  on- 
ly to  ianctiry  and  cleanfe  it  once,  but  once  for  all  ; 
and  to  "  prefent  it  without  fpot  or  wrinkle/'  at  the 
laft  day,  Eph.  v.  25,  26,  27.  by  that  "  one  offering, 
he  perfected  for  ever  them  that  are  fanctined,"  Heb. 
x.  14.  Thefe  are  thole  "  fure  mercies  of  David," 
recorded  in  the  Ivth  of  Ifa.iah,  and  explained  in  the 
xiiith  of  the  A6b.  f 

It  is  not  for  nothing  that  our  blefled  Lord  and  Sa- 
viour fo  often  repeats  that  good  word  and  promife 
concerning  believers  (which  furely  he  did  as  being 
greatly  pleafed  with  the  thoughts  of  it)  ;  "  I  willraile 
him  up  at  the  laft  day  ;"  and  "  I  will  raife 
him  up  at  the  laft  day  ;"  John,  vi.  39,  40.  44.  54. 
q.  d.  "  I  will  b-  with  him  unto  the  end  of  the  world,, 
and  fee  him  fafe  in  heaven  :"  and  this  may  be  laid  of 
it  (as  by  Jofeph  to  Pharaoh),  "  the  thing  is  doubled, 
becaufe  it  is  eftabliihed  of  God,  and  he  will  bring  it 
to  pafs,"  Gen.  xli.  32. 

Arg.  V.  Another  argument  for  believers  invincible 
Perfeverance,  is,  that  all  the  attributes  of  God  do 
ftand  engaged  for  it.  Virtue  invincible  has  under- 
taken it  j  therefore  mud  it  needs  fucceed. 

i.  Power.  In  Jer.  xxxii.  27.  God's  fovereign 
power  over  all  flefh  is  laid  down  as  the  ground  of  their 
faith,  touching  their  return  from  captivity,  and  his 
giving  thema  nevv  heart  ;  and  for  his  io  keeping  them, 
that  they  "  (hould  not  depart  from  him  any  more,'* 
as  they  had  done,  Jer.  xxxii.  36 — 41.  So,  when  he 
would  {trengthen  his  fainting  people,  he  ftiles  himfelf, 

"the 


OF  PERSEVERANCE. 


323 


"  the  everlafting  God,  the  Lord,  the  Creator  of  the 
ends  of  ihe  earth,  who  fainteth  not,  neither  is  weary," 
Jfa.  xl,  28.  and  which  is  yet  more,  his  right  hand,  unci 
the  arm  of  his  ftrength  are  engaged  by  oath,  chap.  Ixii 
8.  In  2  Tim.  i.  12.  the  A poftle  argues  the  cer- 
tainty of  his  la!  vat  ion  from  the  power  of  God  ;  (which 
he  could  net  have  done  with  any  good  lealbn  or  com- 
fort, had  not  that  power  been  engaged  for  it.  "  I  am 
not  afharred — for  I  know  in  whom  I  have  believed, 
and  that  he  is  able  to  keep  that  I  have  committed  to 
him  againft  that  day."  And  he  gives  the  like  coun- 
fel  to  others,  where  he  points  at  the  "  power  of  God, 
to  make  all  grace  abound  in  them,"  2  Cor.  ix.  8. 
The  calling  ailo  of  the  Jews,  and  grafting  them  into 
Chrift,  is  laid  on  the  fame  rock,  for  "  God  is  able  to 
graft  them  in  again,"  Rom.  xi.  23.  Col.  i.  1 1 .  In  Eph. 
vi.  he  tells  them  what  kind  of  enemies  they  were  to 
wreftle  with,  namely,  "  principalities  and  powers,  and 
fpiritual  wickedneffes  in  high  places/7  Eph.  vi.  12.  a 
lort  of  adversaries  too  potent  for  fpirits  houfed  in  clay  : 
but  to  harnefs  them  fit  for  the  battle,  he  (hews  them, 
a  power  that  is  higher  than  thofe,  and,  indeed,  much 
more  above  them,  than  they  above  us  :  and  with 
this  he  would  have  them  to  inveft  themfelves, 
"  Be  ftrong  in  the  Lord,  and  in  the  power  of  his 
might,"  ver.  10.  this  is  an  armour  compleat  j  aptly 
termed,  "  the  whole  armour  of  God,"  ver.  n.  and 
in  this  ftrorig  tower  believers  are  £ife.  So  likewife  in 
Eph.  i.  to  confirm  them,  touching  the  hope  of  his 
calling,  he  brings  in  the  mighty  power  of  God,  even 
"  that  exceeding  greatnefs  of  his  power,  by  which  he 
raifed  Jefus  Chrift  from  the  dead,  and  let  him  at  his 
own  right  hand,  far  above  all  principalities  and  pow- 
ers, and  putting  all  things  under  his  feet,"  chap.  i. 
19 — 22.  wherein  he  fets  forth  Chrift  as  a  pattern  of 
what  God  will  do  for  believers  ;  they  mail  be  raifed, 
and  fet  above  all,  as  he  was..  And  though  they  fome- 
times  fall  ("  for  there  is  no  man  which  finneth  not," 
i  Chron.  vi.  36.)  let  it  make  them  more  wary,  but 

not 


324  A  PRACTICAL  DISCOURSE 

not  difcourage  them  ;  for  "  they  {hall  not  be  utterly 
call  down,"  Pfal.  xxxvii  24.  and  this  becaufe  "  the 
Lord  upholdeth  them  with  his  hand."  The  archers 
may  (hoot  at  them  ;  yet  lhall  their  4<  bow  abide  in 
flrengtlj,  and  the  arms  of  their  hands  be  made  ftrong 
by  the  hands  of 'the  mighty  God  of  Jacob,"  Gen. 
xlix.  23,  24.  And  well  it  is  for  us  that  the  divine 
power  hath  undertaken  this  difficult  work  :  and  that 
the  Scriptures  do.fo  clearly  avouch  it  ;  for  nothing 
lefs  could  be  a  buttrefs  fufficient  to  (lay  our  faith  up-' 
on,  touching  our  holding  out  to  the  end  :  but,  becaufe 
"  he  is  ftrong  in  power,  not  one  failetb,"  Ifa.  xl.  26. 
2.  Wifdom.  This  is  an  ability  to  fit  and  direct 
means  to  their  proper  end.  In  matters  of  lets  con- 
cern, we  find  the  Lord  fo  laying  his  work,  that  it 
cannot  mUcarry  :  if,  therefore,  it  be  his  good  pleafure 
to  ordain  men  to  (aivation  ;  his  wild orn  requires  that 
it  be  in  fuch  a  way  as  is  fure  to  fucceed  ;  and  that  all 
forts  of  impediments  be  either  prevented,  or  fo  over- 
ruled, as  not  to  interrupt,  but  become  fubfervient  to 
h's  great  end.  Having  counted  his  coft,  and  paid  it 
oif,  and  alto  began  to  build,  it  behoves  his  wifdom  to 
fee  that  his  work  be  done,  and  brought  to  perfection, 
Luke,  xiv.  29,  30,  and  accordingly  to  provide  fulta- 
bk  inflruments  ;  fuch  as  he  knows  will  do,  and  yet 
not' over-do  the  thing  intended;  much  like  to  the 
hufbandrnan's  forting  his  feed  to  the  nature  of  the 
foil,  and  threfhing  inftruments  to  the  capacity  of  his 
grain  ;  he  will  not  ufe  a  wheel,  where  the  rod  will 
ferve  ;  nor  a  rod,  where  the  wheel  is  needful  :  and 
this  he  hath  from  his  God,  "  who  inftructeth  him  to 
difcretion,"  Ifa.-xxviii.  25.  28.  So,  the  Lord  "  ftay- 
eth  the  rough  wind  in  the  day  of  the  cad-wind," 
chap,  xxvii.  8.  he  doth  not  only  ddv>n  the  end  of  a 
man's  journey,  but  every  fiep  in  it  is  of  his  ordering, 
Pfal.  xxxvii.  23.  Job,  xxxi.  4.  "  the  Lord  preferveth 
his  going  out,  and  his  comming  in,"  Pfal.  cxxi.  8. 
In  Ifaiah  xxvi.  7.  the  Lord  is  faid,  "  to  weigh  the 
path  of  the  jud  ;"  which  is  not  meant  only  of  his 

obierving 


OF  PERSEVERANCE.'  325 

obferving  their  works,  and  difpenfing  to  them  accord- 
ingly ;  but,  as  pre-pondering  what  they  are  to  do, 
and  what  is  requifite  for  their  doing  of  it  ;  and 
portioning  their  faith  and  afliflance  antwerably.     As 
at  the  making  of  the  world,  "  he  weighed  the  moun- 
tains in  kales,  and  the  hills  in  a  balance,"  I  fa.  xl.  12. 
that  its  parts  might  be  of  equal  weight  :  or,  as  one 
that  is  to  run  in  a  race,  and  mud  carry  weights  about 
him  ;  it  will  be  his  wifdom  to  have  them  evenly  poiz- 
ed :  fo,  the  Lord  fets  one  thing  againft  another  in 
our  foul's  concernments.     Paul,  therefore,   brings  in 
this  wif  l^m  of  God,  as  well  as  his  power,    to  help 
their  faith  touching  their  eltabli fhment,   Rom.   xvi. 
25.  27.  and  the  apoftle  Jude,  in  the  clofe  of  his  e- 
pillle,  gives  glory  to  God,  "  as  the  only  wife  God," 
upon  the  account  of  "  his  keeping  them  from  falling  ; 
and  prefenting  them  faultlefs  before  the  prefence  of 
his  glory,"  Jude,  24,  25. 

3.  Honor.  The  concernments  of  God's  honor,  is 
alfo  an  important  argument  for  proof  of  his  doc- 
trine :  the  Lord's  manner  of  dealing  with  his  people 
of  old,  and  the  reafon  of  it,  is  an  inftance  above  con- 
tradiction. The  promife  of  giving  them  Canaan  was 
not  more  abfolute  than  the  pvomife  of  falvation  to 
believers  ;  nor  was  it  lefs  clogged  with  conditions, 
threat nings,  and  cautions  (which  were  afterwards  ad- 
ded :)  bur,  the  promife  being  once  made  abfolute, 
"  To  thy  feed  will  I  give  this  land,"  Gen.  xii.  7. 
chap.  xv.  1 8.  the  Lord  held  himfelf  obliged  in  honor 
to  make  it  good.  How  often  did  he  feem  to  be  pour- 
ring  out  his  wrath  to  deftroy  them  ?  firft  in  Egypt  ; 
then  in  the  wildernefs,  &c.  Ezek.  xx.  8.  13.  21,  22. 
40.  And  what  kept  it  off,  but  the  intereft  of  his 
honour  ?  this  put  him  upon  finding  out  ways  to  de- 
liver them  5  "  I  wrought  (fays  he)  for  my  name's 
fake,"  ver.  14.  The  Lord  did,  as  it  were,  labour  to 
fupprefs  his  righteous  fury,  incenfed  by  their  intolera- 
ble provocations :  his  name  and  honour  were  concern- 
ed, and  that  held  his  hands  :  he  had  once  made  an 

abfolute 


3z6  A  PACTICAL  DIS.COUJS 

abfolutc  promife,  which  therefore  muft  be  made 
good  :  though  they  made  themfelves  never  fo  un- 
worthy of  it.  We  likewife  find,  in  the  xlviiitrrof 
Iftiah,  that  they  had  dealt  very  treacherously,  than 
which  nothing  is  more  provoking;  but  fays  the  Lord, 
*'  For  my  own  fake  will  I  defer  mine  anger;"  and  again, 
tc  For  mine  own  fake,  even  for  mine  own  fake,  will  I 
do  it ;  for  how  (hould  ray  name  be  polluted  ?  Jfa. 
xlvii-.  9.  ii.  The  Lord  will  overlook  a  thoufand 
tranlgrcfllons,  rather  than  expofe  his  name  and  hon- 
or to  reproach,  as  once  it  was  by  a  temporary  fuf- 
penfion ;  to  recover  which,  and  that  his  name  might 
be  farftified,  he  will  bring  them  home  again  ;  yea, 
though  it  be  in  the  eyes  of  men  a  thing  impoflibie  ; 
and  they  themfelves  do  think  fo  likewife  ;  for,  "  our 
hope  is  loft  and  we  are  cut  off,"  fay  they,  Ezek.  xxxvii. 
1 1 .  and,  again,  rny  "  hope  is  perifhed  from  the  Lord," 
Lam.  iii.  18.  Whether  at  home,  or  abroad,  they 
ftill  caufed  his  name  tp  be  profaned  ;  and  for  th's  his 
holy  name,  he  had  pity  on  them,  Ezek.  xxxvi.  20, 
21.  for  if  he  fliould  have  caft  them  off  for  ever,  it 
would  have  been  faid,  that  he  did  not  forefee  how  un- 
worthy a  people  they  would  be  ;  or,  he  was  not  able 
to  keep  them  in  their  own  land,  nor  to  bring  them 
back  again  ;  or  elfe,  that  he  was  changeable  in  his 
purpoies,  and  not  true  to  his  word,  &c.  Some  re- 
flection or  other  they  would  caft  upon  him,  which  he 
would  not  bear.  AH  which,  and  much  more  of  a  like 
kind,  is  applicable  to  believers  with  refpect  to  their 
perfeverance. 

4.  Juftice,  or  Righteoufnefs.  There  can  hardly 
be  found  a  firmer  fupport,  or  more  full  confolation  to 
believers,  than  that  the  juftice  of  God  is  engaged  to 
fave  them  :  "  for,  the  righteous  Lord  loveth  right- 
coufhefs,"  Pfal-  xi.  7.  and  "  cannot  deny  himfelf." 
He  would  not  juftify  any,  no,  not  his  very  elecl,  but 
in  a  way  confiftent  with  his  juftice  :  for  which  caufe, 
he  fent  forth  his  Son  a  propitiation  for  fin.  Surely, 
then,  having  received  the  atonement,  he  will  not  ex- 
pofe 


OF  PERSEVERANCE.  327 

pofe  his  juftice  to  cenfure,  by  leaving  them  in  any 
wife  obnoxious  to  condemnation.  Salvation  now  is 
their  due,  his  grace  hath  made  it  fo,  by  both  giving 
and  accepting  luch  a  price  for  it,  as  engageth  right- 
eoufnefs  itfelf  to  fave  them  ;  for,  "  who  fhall  con- 
demn, firice  it  is  Chrift  that  died  ?"  Rom.  viii.  34.  it 
is  as  righteous  a  thing  with  God  to  give  reft  to  his 
people,  as  tribulation  to  thofe  that  trouble  them, 
2  ThelT.  i.  6,  7.  Paul  therefore  builds  his  expecta- 
tion of  the  crown  upon  this  attribute,  as  well  as  any 
other  ;  "  henceforth  is  laid  up  for  me  a  crown  of 
righteoufnefs,  which  the  Lord,  the  righteous  Judge, 
{hall  give  me  at  that  day,"  i  Tim.  iv.  8.  The  right- 
eoufnefs of  God  fecures  to  them  their  holding  out, 
"  to  finifh  their  courfe,  and  to  keep  the  faith,"  as 
well  as  the  reward  when  their  work  is  done.  "  God 
is  not  unrighteous  to  forget  his  people's  labour  of 
love,"  Heb.  vi.  10.  much  lefs  (Thrift's.  This  gave 
the  apoflle  to  be  perfuaded  better  things  of  thofe  he 
writes  to,  than  to  be  fubject  to  falling  away,  Heb.  vi. 
9.  The  blood  of  the  everlafting  covenant,  is  engaged 
to  make  them  perfect  in  every  good  work,  to  do  his 
will,  chap.  xiii.  20,  21.  Yea,  they  (hall  bring  forth 
fruit  in  their  old  age,  Plal.  xcii.  14.  and  this,  to  de- 
clare that  the  Lord  is  upright,  and  no  unrightcouf- 
nefs  in  him,  ver.  15. 

5.  The  faithfulnefs,  or  truth  of  God,  is  alfo  con- 
cerned in  the  final  perfeverance  of  believers.  For, 
having  drawn  them  from  ail  created  bottoms,  to  a  to- 
tal reliance  on  himfelf,  he  cannot  but  give  them  that 
they  have  trufted  him  for.  The  Lonl  will  not  be  to 
his  people,  as  that  broken  ftaff  Egypt  was  to  the  Jews, 
to  fail  them  at  their  greateft  need  -,  which  is,  when 
they  are  loft,  driven  away,  broken,  and  lick,  and  per- 
haps have  nojmind  to  return  ;  as  Ephraim,  who  "went 
on  frowardly,"  Ifa.  Ivii.  17,  18.  then  is  the  fit  time 
for  the  faithfulnefs  of  God  to  difcover  itfelf,  by  feek- 
ing  them  out,  bringing  them  back,  binding  them  up, 
healing,  and  comforting  them,  Ezck.  xxxiv.  16. 

To 


328  A  PRACTICAL  DISCOURSE 

To  heal  their  backflidings,  as  it  (hews  the  freenefe  of 
Go  .'s  love,  to  his  iaithtulnefs.     "  The'  Lord  wiil  not 
behol  ;  iniquity  in  Jacob,"  Numb,  xxii.i.  21.  that 'is, 
he  will  not  take  notice  of  it,  fo  as  to  recede  from  his 
word  :  tor  he  could  not  but  iee  their  perverfenefs 
and  murmurings  ;  for  which  he   punilhed  them  fe- 
vercly  ;  and  lorne  times  made  ss  if  he  would  difinher- 
it  them  :   but  (till  he   remembered  his  covenant,  and 
that  retrained  it  ;  the  Lord  had  bleiFed,  and  there- 
fore men  could   not   reverfe  it  ;  neither  themfelves, 
by  their  infuflmblfe  contumacy,  nor  Balaam  with  his 
enchantments,   ver.    20.     4t  The  Lord   lovcth  judg- 
ment" (that  is,  truth  and  faithful  nefs,)  and  "  therefore 
he   foriaketh   not  his  faints,   they   are  preferved  tor 
ever,"  Fial.  xxxvii.  28.  The  faints  are  in  league  with 
God,  u  they   have  made  a  covenant  with  him  by  fac- 
r;n  e,"  Pfal.  1.  5.  and  it  is  a  league  of  his  own   pro- 
pounding, by  which   he  hath    obliged  himfelf  to  pro- 
tecl  them.     And  though  men  may  break  their  com- 
pacts, the  holy  One  of  Ifrael   will  not  ;  "  he  is  not 
man,  that  he   fhouid  lie,  nor  the  fon  of  man,  that  he 
ihould    repent/'    Numb,  xxiii.    19.     David  having 
made   God   his  fortreis,  concludes  from  thence,  that 
*'  the  name  of  God  was  engaged  to  lead,  and  to  guide 
him,"  Ptal.  xvi.  i.  with    Piul.  xxxi.   3,  4.     Thofe 
Connthians    were  as   liable  to  temptations,  as  other 
men  who  tell  by  them  ;  for  they  had  ftrong  remain- 
ders of  corruption  (as  appears  by  both   the  epiilles), 
and  a  iubtil  adverfary  to  obferve  and  draw  it  out :  be- 
iicles,  they  were  highly  gifted,  and  io  the  more  ready 
to  think  themfelves  above  the  rank  of  ordinary  chrift- 
ians  ;  than  which   nothing  could  more  expofe  them 
to  danger  :   but,  notwithilanding  all   thefe    difadvan- 
tages,    they   (liall   be  kept  ;  the  foithiulnefs   of  God, 
that  ecures  them,  and  "  fliall  confirm  them  unto  the 
end,"  i  Cor.  i.  8,  9.  for  "  God   is  faithful  (fays  he), 
by  whom  ye  were  called  ;"  it  is  as  if  he  had  faid,  God 
would  never  have  called  you  into  the  fellowship  of  his 
Son,  il  he  had  not  refolvcd  to  keep  you   these.    So, 


again. 


OF   PERSEVERANCE  329 

a<?ain,  he  tells  them,  "  God  will  not  fuffer  them  i 
tempted  above  what  they  are  at  le  ,"  i  Cor.  x.  13. 
and  he  brings  it  in  as  an  inference  trom  the  faithful- 
nels  of  God.  He  likewifc  lays  the  firefs  of  his  confi- 
dence tor  the  Theflaionians  being  prelerveJ  blamelels 
unto  the  coming  of  Chrift,  upon  the  fame  attribute  ; 
66  Faithful  is  he  that  called  you,  who  alfo  wiil  do  it," 

1  Their,  v.  23,  24.     And  when   he  would  move  the 
H<  brews  to  ptirpofe, to  hold  faft  the  profeliion  of  thc:r 
faith  without  wavering,  he   ufes  the  fame  engine  flill, 
44  faithiul  is  he  that  promifed,"  Ilcb.  x.  23.     Peter, 
he  alib  dinet    the  faints  to  u  commit  their  touls  unto 
God,  in  well  doing,  as  unto  a  faithful  Creator,"  i  Pet. 
iv.  19.     Now,  the  Scripture  always  propounds  to  us, 
fii^h  attributes  and  motives  as  are  proper  to  the  mat- 
ter in  hand  ;  and,   therefore,  in  (tiling  God,  here,   a 
"  faithful   Creator,"  it  is  as  much  as  to  fay  "  he  that 
hath   wrought  you  for  this  felt-lame   thirg  is  God," 

2  Cor.  v.  5.  who  is  faithful  to  his  purpole,  or  firft  in- 
tent of  his  work,  and  will  therefore  perfect  it,  notwilh- 
ftanding  the    fiery  trial  you  are  to  pafs  under,  i  Pet. 
iv.  12.  you  may  therefore  build  upon  it,  and  commit 
yourfelves  to  him   accordingly  :  for  "  his  faithfulneis 
ihall  not  fail,"   Pfal.  Ixxxix.   33.  and,   confequently, 
not  yours. 

6.  Mercy.  This  attribute  alfo  freely  contributes 
to  the  fiir.t's  perfeverance.  Mercy  reipeds  men  in 
diftrels,  to  fupport  and  bring  them  out,  not  having  of 
th-:ir  own  to  help  themfelves  :  this,  nore  are  fo  fenfi- 
ble  of  as  believers  ;  them,  therefore,  will  mercy  tf- 
pecially  provide  for  ;  Hoi.  xiv.  3.  "  In  thee  the 
fatherlefs  find  mercy."  Pfal.  lix.  10.  "  The  God  of 
mercy  Ihall  preferve  me."  Mercy  is  the  name  of 
God,  and  his  glory,  Exod.  xxxiv.  7.  Mercy  is  his 
way,  "  all  the  paths  oi  the  Lord  are  mercy,"  Plalm 
xxv.  10.  and  it  is  his  pleafant  path,  called,  therefore, 
his  delight,  Micah,  vii.  18.  it  pleafcth  him  above  any 
thing  ;  yea,  "  he  takes  pleafure  in  them  that  hope  in 
his  mercy,"  Pfal.  cxlvii.  n.  We  may  fay,  in  a  good 

lenfe, 


330  A  PRACTICAL  DISCOURSE 

fenfe,  "  his  throne  (that  is,  his  glory  in  the  world), 
is  upholden  by  mercy,"  Prov.  xx.  28.  It  is  mercy 
that  makes  men  to  fear  him,  Pfal.  cxxx.  4.  The 
cxxxvith  Pfalm  throughout,  is  an  encomium  of  mer- 
cy, as  that  which  doth  all  for  us  ;  and  this,  becaufe 
it  "  endures  for  ever."  In  the  cxxxviiith  Pfalm,  the 
prophet  grounds  his  confidence,  touching  his  perfever- 
ance,  upon  this  attribute  exprefsly,  namely,  that  God 
would  perfect  that  which  concerned  him,  "  becaufe 
his  mercy,  (which  began  the  work)  endureth  for 
ever.'*  The  great  covenant  is  founded  in- mercy,  and 
is  therefore  ftiled,  4'  the  fure  mercies  of  David,"  Ifa. 
Iv.  3.  I  (hall  not  add  more  touching  this  attribute  : 
for  if  all  the  reft  be  on  our  fide  (as  you  fee  they  are), 
the  mercy  of  God  mud  needs  be  for  us  \  for  it  is  thaf, 
indeed,  which  hath  engaged  and  brought  in  all  the 
reft. 

Arg.  VI.  The  faints  perfeverance  may  aifo  be  ar- 
gued from  the  ends  of  their  being,  with  the  author  of 
thofe  ends  :  this  the  Scripture  puts  weight  upon. 
Their  ends  are  to  glorify  God,  and  to  be  glorified 
with  him  :  buc. neither  of  thele  can  be  attained  with- 
out perievering  ;  not  the  firft  \  for  nothing  fo  difhon- 
ours  God  as  apoftacy  :  not  the  latter,  becaufe  luch 
only  as  endure  to  the  end  mail  be  laved.  They  muft, 
therefore,  perfevere,  or  thofe  ends  will  be  fruftrated  ; 
which  will  not  ftand  with  the  author's  intereft  or  au- 
thority. That  thefe  were  the  ends  of  their  being,  is 
evident,  Ifa.  xliii.  21.  *c  Thefe  people  have  I  form- 
ed for  myfelf ;"  and  verfe  7.  "  I  created  him  for  my 
glory."  The  apoflle  alfo  is  very  expreis  for  it,  in 
•2  Cor.  v.  where,  fpeaking  of  that  divine  building  in 
the  heavens,  prepared  for  believers,  he  tells  us,  "  they 
were  wrought  for  that  felf-fame  thing."  The  manner 
of  expredion  is  worthy  of  remark  :  it  is  not  barely  faid 
this  end  or  this  thing,  we  were  made  for;  but  in  effect, 
this  very  thing,  and  nothing  elfe  (to  be  fure  nothing 
kfs),  was  the  fcope  and  end  of  our  .creation,  both  old 
and  new,  even  ot  all  God's  workmanlhip  upon  us. 

And 


OF  PERSEVERANCE.  3jl 

And  as  evident  it  is,  that  God  himfelf  is  the  author 
of  thole  ends,  and  that  therefore  they  cannot  mifcar- 
ry.  Upon  this  ground  the  Lord  would  have  his  peo- 
ple to  found  an  undauntable  confidence  :  as  may  well 
be  gathered  from  his  fo  frequent  indicating  of  it.  In 
Ifa.  xliii.  he  thus  fortifies  them  againft  the  forefts  of 
evils  ;  "  fear  not,  for  I  have  redeemed  thee  j  I  have 
called  thee  ;"  and  verfe  7.  tc  I  have  created  him  ; 
I  have  formed  him  ;  yea,  I  have  made  him,  I,  even 
I  the  Lord,"  verfc  n.  and  chap.  xli.  10.  "Fear 
jthou  not,  for  I  am  with  thee  :  I  will  flrengthen  thee, 
I  will  htlp  thee,  yea,  I  will  uphold  thee  :"  the  em- 
phafis  lies  in  the  perfon  active,  I,  that  is,  I  the  Lord, 
(a  note  of  infinite  iignificancy  and  fecurity  to  believ- 
ers !)  the  apoftle  allb  in  that  2  Cor.  v.  that  believers 
might  know  themfelves  invincibly  fecuved,  he  poinis 
us  to  God,  as  the  great  author  of  thole  important  ends, 
and  almighty  undertaker  for  their  accomplifhment  ; 
*'  he  that  wrought  us  for  the  felf-farne  thing  is  Gcd/' 
It  is  as  if  he  had  faid,  it  is  impoflible  we  mould  loie 
jthe  thing  we  were  wrought  for,  becaufe  it  is  God  that 
wrought  us  for  it.  It  is  not  the  defignment  of  an 
idol  ;  that  is,  of  feme  ignorant,  rafh,  fallible,  or  mu- 
table agent,  fuch  a  one  as  may  poflibly  be  furprized 
by  unlooked-for  accidents,  circumvented  by  a  fub- 
limer  understanding,  over-born  by  a  power  above  him, 
or  recede  from  his  purpole  through  levity  and  fickle- 
nefs  of  his  nature,  l$c.  But  it  is  God,  who  is  <r  wife  in 
heart,  and  mighty  in  ftrength,"  Job.  ix.  4.  It  is  he 
from  whom  all  things  that  are  have  their  being,  and 
are  perfedly  under  hjs  rule  and  obeifance.  He  had 
eternity  before  him,  to  lay  his  defign  iurely  ;  and  ac- 
cordingly,44 he  declared  the  end  from  the  beginning/' 
Jt  is  therefore  as  impoflible  for  him  either  to  do,  or 
neglecl  to  do,  or  fuffer  to  be  done,  any  thing  whereby 
his  purpole  might  furfer  difappointment  ;  as  it  is  im- 
poflible that  God  fhould  lie.  He  would  never  have 
let  up  thoie  ends  as  the  fum  and  upfhot  of  his  dellgn, 
if  he  had  not  determined  to  fee  them  made  good. 

And 


332  A  PRACTICAL 

And  therefore  (as  fays  the  apoftle)  "  We  are  always 
confident,  that  when  abfent  from  the  body,  we  mall 
be  prefent  with  the  Lord,"  2  Cor.  v.  6.  8.  This  is 
alio  further  confirmed  by  that  compendious  promife, 
Jer.  xxxi.  33.  "I  will  be  their  God,  and  they  (hail 
be  my  people  :"  every  word  here  hath  a  peculiar  em- 
phafis  -,  i.  That  he  will  be  a  God  to  them  ;  2.  Their 
God  ;  and,  3.  forever  :  this  1  will  imports  both  a 
fixed  refolution,  and  time  without  limit.  It  is  as  if 
he  had  (aid,  though  other  lords  have  had  the  rule 
over  you,  an  '  you  have  (till  a  pronenefs  to  revolt  to 
them,  it  mail  not  be  ;  I  will  not  be  outed  any  more  ; 
I  will  heal  your  backllidings,  and  be  your  God  ftili  : 
I  will  carry  it  towards  you  and  for  you,  as  becomes  a 
God  to  do  ;  and  I  will  make  you  fuch  a  people,  as 
becometh  God  to  own  :  "  I  will  not  be  amamed  to 
be  called  your  God,"  Heb.  xi.  16.  It  would  indeed 
be  both  a  difparagement  and  diilatisfadion  to  God, 
if  his  people  fhould  fail  of  that  he  made  them  for  -, 
which  certainly  cannot  be,  becaufe  God  is  theirs  ; 
and  if  God  be  theirs,  all  things  are  theirs,  both  this 
world  and  that  to  come,  i  Cor.  iii.  22,  23. 

Arg.  VII.  Laftly.  For  the  final  perfeverance  of  be- 
lievers, a  principal  argument  is  fetched  from  the  fov- 
ereign  decree  of  Election.  I  call  it  fovereign,  partly 
becaufe  it  is  the  hi^heft  manifestation  of  God's  abfo- 

CD 

lute  dominion  over  his  creatures,  in  choofing  whom; 
he  would,  and  pa  fling  by  the  reft  :  partly,  alfo,  be- 
caufe all  forts  of  things  what'oevcr  are  fubjected  to  it, 
and  made  fubfervient  to  its  final  accomplimment. 
And  this  I  take  for  a  principal  rcaion  why  elecliun  is 
fo  frequently  placed  in  eternity  (or  before  the  founda- 
tion of  the  world),  namely,  to  mew,  that  th?  very  fab- 
tic  of  the  world  and  all  occurrences  therein,  were  fo 
contrived  and  framed  in  God's  decree,  as  having  elec- 
tion for  their  primary  fcope  and  end  :  chat  this  firft 
cauib  is  the  fupreme  moderator  of  all  intermediate 
caufes,  and  is  itfclf  fubjcct  to  none.  It  was  not  any 
lovelinefs  in  eiccl;  perfons,  which  moved  God  to  love 
them,  at  firft  j  io  neither  iliall  their  unlovely  back- 

Hidings 


OF  PERSEVERANCE.  333 

flidings  deprive  them  oi  it,  though  it  may  be  eclipfed 
by  their  own  default,  Lo  the  breaking  of  their  bones. 
The  Lord  chofe  them  for  that  blefTed  image  of  his 
own,  which  he  would  afterwards  imprint  upon  them  ; 
and  this  he  ftill  profecutes  through  alldifpenlations. 

That  elect  nation  the  Jews,  they  apoftatized  from 
God,  and  did  worie  than  any  other  ;  yet  would  not 
the  Lord  utterly  caft  them  off.  In  Samuel's  time 
their  wickednefs  was  very  great  ;  yet,  iairh  he  (to 
flay  them  from  total  apoftacy),  "  the  Lord  will  not 
foriake  you  :"  but  what  is  the  ground  of  that  his 
confidence,  and  grand  warranty  ?  The  very  fame  that 
now  we  are  upon  ;  "  The  Lord  will  not  forfake  you, 
becaufe  it  hath  pleafed  the  Lord  to  make  you  his 
people  :"  not  becaufe  they  remembered  their  duty, 
and  returned  to  God  ;  but  becaufe  "  he  remembered 
them  for  his  covenant  :"  in  purfuance  whereof  he 
long  maintained  their  title,  notwithftanding  their  of- 
ten repeated  forfeitures  ;  and,  when  in  captivity, 
brought  them  home  again. 

And,  indeed,  there  is  nothing  fo  melts  the  hezrt  of 
thole  in  covenant  with  God,  as  that  "  the  Lord 
ihoulJ  be  pacified  towards  them  after  all  their  abom- 
inations," Ezek.  xvi.  63.  The  manner  of  God's 
dealings  with  his  people,  is  efpecially  inftruftive  to 
help  the  faith  of  the  fpiritual  election  upon  all  occa- 
iions,  as  holding  forth  the  fpecial  regard  the  Lord  has 
for  them,  becaufe  of  his  cavenant  :  that  though  he 
may  and  will  punifh  their  iniquities  ;  yet  his  loving- 
kindnefs  he  will  not  take  from  them.  And  he  puts 
it  ftill  upon  his  having  once  chofen  them,  as  ye  have 
it  in  Jeremiah,  xli.  9.  cc  I  have  chofen  thee,  and  not 
caft  thee  away."  This  latter  claufe,  "  and  not  caft 
thee  away,"  feems  added  to  fhew,  that  his  choofing 
them  was  an  act  unrepealable,  q.  d.  I  knew  before- 
hand what  thou  wouldeft  prove  ;  and  if  I  had  meant 
ever  to  caft  thee  off  -,  yea,  if  I  had  not  refolved  a- 
gainft  it,  I  would  not  have  chofen  thee  at  all  :  but, 
fince  1  have,  be  lure  I  will  ftand  by  thee  ;  "  I  will 

flrengthen 


A  PRACTICAL  DISCOURSE 

Strengthen  thee  ;  I  will  help  thee  ;  yea,  I  will  uphold 
thee  with  the  right  hand  of  my  righteoufnefs." 

It  is  true,  the  body  of  that  nation,   for  their  un- 
belief are  now  broken  off;    there   is  a  fufpenfion   of 
the  outward  part  of  the  covenant  :  not  that  God  in- 
tends an  utter   rejection  of  them  :  for  fuch  as  have 
part  in  the  fpecial  election,   are  always  faved,  Rom. 
xi.  7.  and  the  tune  will  come  when  all   lirael  fhall 
be   laved  :  for  as  touching  election,  they  are  beloved 
ftill,  though  yet  unborn.    For  their  fakes  it  was,  that 
"  thofe  days  of  tribulation  were  fhortened,"  Matt. 
£x;v.   22.     Which  anfwers    to   that  in  Ifa.   Ixv.  8. 
"  Deftroy  it  not,  there  is  a  blefling  in  it."     The 
Lord  will  not  fo  much  regard   what  they  have  done 
or  deferred,  as  what  his  covenant  is  concerning  Abra- 
ham's feed  ;  which  minding  of  his  covenant,  is  from 
the  unchangeablenets  of  his  purpofe  ;  and,  therefore, 
though  broken  off  at  prefent,  "  they  fhali  be  grafted 
in  again,"  ver.   24.   though  driven   into  all  lands  ; 
fcattered  into  corners  ;  mingled  with   the  heathen  ; 
and  become  fo  like  them,  as  not  be  known  afunder  ;- 
yet  being  his  chofen,  and  within  his  covenant,  he  will 
bring  them  out  of  their  holes,  and  gather  them  one 
by  one,  Ifa.  xxvii.  12.   he  will  dp  it    fo  accurately, 
exactly,  punctually,  that    none    fhall    be   wanting  ; 
"  though  fitted  among  all  nations,  not  one  grain  fhali 
fall  to  the  earth,15   Amos,   ix.  9.      The  reservation 
mentioned  in  Ronl.  yi.   was  God's  omnipotent  f ale- 
guarding  his  elect,  when  the  reft  of  the  nation  fell  to 
idolary  :  they  had  gone  all,  as  well  as  fern?,  had  not 
election  held  them  back  ;  it  is  therefore  faid   to  be 
according  to  the  election  of  grace  :  election  was  the 
pattern  and   refervation   the  copy  of  it.     And  that 
this  was  not  a  fmgle  cafe,  or  retrained  to  that  prefent 
time,  is  evident  from  Matth.  xxiv.  where  our  Saviour 
foretells,  that  the  fubtilty   of  deceivers,  and  tcmpta- 
tations   ot  the  times,    (hall   be  fuch,   and    the  tor- 
rent rife  to  that  ftrength,  that  it  will  be  next  to  im- 
poffible  not  to   be   carried  away  by  it  ;  but   for  the 
tied,  they   are  fafeguarued  :  how  r  By  the  coming 

in 


OF  PERSEVERANCE.  535 

in  of  the  firft  and  fovereign  caufe,  by  the  virtue  of 
which,  the  whole  force  and  influence  of  thofe  fecond 
caules,  fhall  neither  be  prevented,  or  removed,  miti- 
gated, inverted,  fhortened.  or  over-ruled,  Matt.  xxiv. 
22.  and  the  faith  of  his  fealed  ones  fo  confirmed, 
that  they  mall  not  be  hurt  by  them,  Ezek.  ix.  6. 
Rev.  vii.  3.  yea  (and  which  is  more,)  thole  very 
things  which  are  deftrudive  to  others,  fhall  work  life 
in  them.  This  turned  Balaam's  curie  into  a  blefllng 
to  Ifrael,  Deut.  xxiii.  5.  and  Paul's  afflictions  to  his 
lalvation,  Phil,  i.  19.  they  are  to  them  a  caufe  of 
"  lifting  up  the  head,"  Luke  xxi.  28.  And  if  it  were 
not  fo,  the  apoftle  could  not  exhort  us  to  "  count  it  all 
joy  when  we  fall  into  divers  temptations,"  James,  i.  2. 
but  that  in  the  midft  thereof  "  he  keepeth  the  feet 
of  his  faints,"  i  Sam.  ii.  9.  for  (lays  God)  "they 
are  my  people,  children  that  will  not  lie,"  Ifa.  Ixiii. 
8.  q.  d.  They- are  of  thofe  I  have  chofen,  and  let 
apart  for  myfelf,  and  therefore  they  fhall  not  fruftrate 
my  purpofe  in  choofing  them  :  which  feems  implied 
in  the  word/0,  "  fo  he  was  their  Saviour  ;"  I  will 
fave  them,  becaufe  I  have  made  them  my  people. 

And,  further,  it  is  worthy  your  notice,  that  this 
fovereign  decree  is  always  regnant  ;  a  kingdom  that 
beareth  rule  over  all,  and  (hall  never  be  broken,  Dan. 
ii.  44.  Pfal.  Ixxxix.  34.  "  My  covenant  will  1  not 
break,  nor  alter  the  thing  that  is  gone  out  of  my  lips  : 
my  covenant  fhall  fland  fad  with  him,"  ver.  28. 
It  is  meant  of  the  covenant  made  with  David  and 
his  houfe  j  or,  rather,  with  Chrift  and  his  Ipiritual 
feed,  of  whom  David  was  a  type.  And  that  we 
might  have  ftrong  confolation,  the  Lord  is  pleafed  to 
bind  it  with  an  oath  ;  "  once"  (that  is,  once  for  all, 
and  once  for  ever  ;  it  was  fo  full,  perfect  and  abfo- 
lute,  that  it  needed  no  alteration,  amendment,  or 
repetition)  "  once  have  I  fworn  by  my  holinefs,  that 
I  will  not  lie  unto  David,"  ver.  35.  And  how  im- 
poflible  it  was  that  this  covenat  ihould  be  broken, 
appears  by  Jeremiah,  who,  /peaking  in  the  name  of 

the 


356  PRACTICAL  ADISCOURSE 

the  Lord,  delivers  it  thus  :  "  If  you  can  break  my 
c.A-cnnnt  of  the  day,  and  my  covenant  of  the  night, 
that  there  fhouid not  be  day  and  night  in  their  feaion  -9 
then  may  alfo  my  covenant  be  broken  with  David  my 
icrvant,"  Jer.  xxxiii.  20,  21.  Here  note,  by  the  way, 
that  day  and  night  take  their  turns  ;  but  flill  it  is  in 
t'.eir  feaion.  And  David  himfelf  fays  of  it,  tc  it;  is  a 
covenant  everiafiing,  ordered  i.n  all  things,  and  lure," 
2  Sam.  xx' ii.  5.  that  is,  whatever  might  poffibly  fall 
in  to  interrupt  it,  there  was  that  order  obferved  in 
the  competition  of  the  covenant,  and  fuch  a  power 
laid  up  within  it  ;  as  fhouid  certainly  over- run  and 
bear  down  thole  impediments,  triumph  over  all,  and 
hold  on  its  way  :  (as  all  the  tempefts  and  tumults 
that  happen  in  this  lower  world,  can  in  no  wife  ob- 
fhnct  the  courfe  and  harmony  of  the  fuperior  orbs.) 
He  therefore  declares  in  high,  yet  humble  exprefiions, 
that  he  delires  no  other  or  better  iecurity  for  his  fal- 
vation.  And  it  is  not  unlikely,  that  David  and  So- 
lomon were  both  of  them  left  to  thofe  great  and 
grievous  back  Hidings,  to  give  proof  of  the.furenefs  of 
this  covenant,  which  indeed  was  fufficiently  done  by 
them,  and  tried  to  the  uttermoft  :  for  they  both 
broke  the  covenant  on  their  part  ;  and  yet  the  cov- 
enant was  not  nulled  :  no  thanks  to  them,  but  to 
that  fove  reign  grace,  that  had  laid  in  provifion  before 
to  prevent  it,  by  making  itabfolute  and  unrepeatable. 
Yet  will  not  the  Lord  connive  at  their  milearriages ; 
but  "  if  his  children  forfake  my  law,  and  break  my 
ilatutes,  1  will  vifit  their  tranfgreffions  with  the  rod, 
and  their  iniquity  with  (Iripes  :  neverthelefs,  my  lov- 
ing-kindneis  will  I  not  utterly  take  from  him,  nor 
fuller  my  faithful nefs  to  fail,"  Pfal.  Ixxxix.  3  r,  32,  33. 
There  was  indeed  (at  times)  a  feeming  to  make  void 
this  covenant,  ver.  29.  and  great  complaints  are  made 
upon  it  (as  well  there  might)  but  it  revives,  and 
looks  freth  again  ;  joy  comes  in  the  morning  j  as  is 
evident  by  the  clofe  of  that  Pfalm  ;  "  Blefied  be  the 
Lord  for  evermore,  Air.t-n  and  Ainca  1"  its  return 

was 


OF  PERSEVERANCE.  337 

was  the  more  welcome  for  its  temporary  abtence  ; 
and  therefore  he  meets  with  a  double  gratu'ati  m, 
Amen  and  Amen  !  It  was  but  in  a  little  wrath  he 
hid  his  face  from  them,  and  that  but  for  a  moment 
of  time  !  "  but  with  everlafting  kindnefs  will  I  have 
mercy  on  thee,  faith  the  Lord,  thy  Redeemer.  The 
mountains  fhall  depart,  and  the  hills  be  removed  ;-— 
but  my  kindnefs  (hall  not  depart  from  thee,  neither 
(hall  the  covenant  of  my  peace  be  removed,  faith  the 
Lord,  that  hath  mercy  on  thee,"  Ifa.  )iv.  8.  10.  In 
Jeremiah  another  impoflibility  is  inftanred,  to  (hew 
the  eternal  validity  of  tbis  covenant  ;  "  Thus  faith 
the  Lord,  it  heaven  above  can  be  meafured,  and  the 
fountains  of  the  earth  fearchcd  out  beneath,  I  will 
alfo  caft  off  all  the  feed  of  Ifrael,  for  all  that  they  have 
done,  faith  the  Lord,  Jer.  xxxi.  37.  The  Lord  (you 
fee)  has  made  himfelf  both  the  alpha  and  omega  of 
this  great  fentence  ;  to  fhew,  that  both  ends  of  the 
covenant  are  in  his  own  hands. 

By  thefe  Scriptures  (with  many  others)  it  is  appa- 
rent, there  fhall  be  no  failure  on  God's  part  ;  and 
confequently  none  at  all,  becaufe  he  hath  taken  on 
himfelf  the  performance  of  the  whole  ;  not  fo,  as  to 
exempt  us  from  our  duty,  but  to  reduce  us  to  it,  and 
carry  us  through  it  :  believers,  therefore,  (hall  be  in- 
vincibly fecured  to  the  end  of  their  faith,  the  falvation 
of  their  fouls. 

Yet  doth  not  this  doctrine  go  free  of  contradic- 
tion :  and,  truly,  confidering  how  plain  and  pertinent 
the  Scripture  is  for  it,  it  may  well  be  conjectured, 
that  if  the  firft  impugners  of  Perfeverance  had  not 
found  themfelves  in  a  toil,  and  neceffitated  to  oppofe 
it,  for  the  maintenance  of  other  principles  they  had 
before  efpoufed,  and  which  would  not  ftand  with  this, 
they  would  never  have  fet  themfelves  againft  it.  But 
errors  (like  truths  in  that)  do  hang  together,  or  as 
links  in  a  chain  ;  the  firfl  mover  draws  the  reft  after 
it  :  but  I  truft,  through  help  from  above,  all  the  ob- 
jections that  are  laid  againft  this  'dodrine,  fhall  (by 
X 


338  A  PRACTICAL  DISCOURSE 

one  hand  or  other)  prove  to  its  farther  confirmation. 
The  chief  that  have  occurred  to  me,  are  thefe  that 
follow ;  and  if  I  had  met  with  any  more  confiderable, 
I  hope  I  mould  not  have  fhunned  their  trial. 

Obj.  The  doctrine  of  abfolute  Perfeverance  de- 
prives men  of  the  (harped  bit  which  God  hath  given 
them,  to  curb  the  unregenerate  part  of  the  foul;  we 
mean  the  fear  and  dread  of  eternal  fire. 

Anfw.  The  law  is  good,  if  lawfully  ufed  ;  fo  is 
fear,  in  its  time  and  place  ;  but  out  of  that  it  is  as  a 
bone  out  of  joint.  The  law  works  by  fear,  as  a 
fchool-mafier  unto  Chrift  :  it  is  ordinarily  the  firft 
occafion  of  our  motion  towards  believing.  The  heir, 
whilft  a  child,  may  be  under  the  tutorage  of  fear  ;  but 
when  faith  is  grown  up,  then  cad  out  the  bondwo- 
man and  her  Ion  ;  fear  mall  not  be  heir  with  faith  : 
for,  though  it  be  a  good  fervant,  it  is  an  ill  matter. 
For  fear  to  predominate  over  faith,  is  for  cc  fervants  to 
ride,  while  princes  walk-on  the  earth,  which  is  an  er- 
ror the  earth  cannot  bear,  Eccl.  x.  5.  7.  with  Prov. 
xxx.  21,  22.  Believers  (efpecially  fuch  as  knowthem- 
felves  fo  to  bLj)  "  receive  not  the  fpirit  of  bondage 
again  to  fear/'  Rom.  viii.  15.  they  are  acted  now  by 
another  principle,  as  a  horfe  that  is  thoroughly  broke 
and  well  waved,  is  better  managed  by  a  gentle  hand, 
than  a  biting  curb.  Faith  works  by  love  :  it  is  not 
henceforth  the  fear  of  wrath,  but  the  fenfe  of  Chad's 
love,  in  delivering  from  wrath,  that  both  curbs  the 
unregenerate  part,  and  carries  to  higher  acts  of  obe- 
dience than  fear  is  capable  of,  although,  at  times, 
all  torts  of  motives  may  be  needful  to  keep  us  going  5 
and  the  Lord,  for  exercife  of  our  graces,  and  other 
holy  ends,  may  let  the  deareft  of  his  children  long 
conflict  with  their  fears,  under  which  he  yet  fupports 
them,  and  brings  them  forth  like  gold,  at  laft.  See 
Ethan's  complaint,  and  the  clofe  he  makes,  in  the 
Ixxxixth  Pfalm  :  fee  alfo  that  excellent  treatife,  "  A 
'child  of  light  walking  in  darknefs,  csV,"  by  Dr. 
"Goodwin. 

There 


^       OF   PERSEVERANCE.  339 

Inhere   be  two  forts  of  (car  ;    of  G^d,  an.-l  of  t'  e 
creature.    Creature -tear  heli  vt-rs  nn-  Hi! 
and  with    good   rcaion,  as  ye  wi  1  find  afar. 
fear   is  quite  another  thing  ;  it  is  a  grace  <.!  tiie  la 
import  :   no  laving  grace,  bi»  r    it, 

or  joined  with  it  ;  which  juncture  (hews  its  impM>t  :n 
that  place.  It  is  iometimes  puc  for  faith,  Cu-n. 
12.  with  Heb.  xi.  17.  tometimes  for  love,  Pial. ' 
4.  with  Luke,  vii.  47.  for  reverence  a!ro,  P 
Ixxxix.  7.  Lev.  xix.  3,  Heb.  xii.  28.  for  v:  JLm<.e 
and  circumlpedion,  2  Cor.  vii.  ii.  lor  iubje&u-.n,  or 
obfervance,  Mai.  i.  6.  Holinefs  alfo  is  coupled  with 
fear,  2  Cor.  vii.  i.  So  is  meekneft,  i  Pet.  iii.  15. 
So  alfo  is  knowledge,  wjfdorn,  and  good  underftand- 
ing,  Prov.  i.  7.  Pial.  cxi.  i  2.  Somet;mes  the  whole 
of  religious  worfhip  is  intended  by  it,  Ju:iges,  vi.  10. 
Ifa.  viii.  13.  job,  i.  I.  and  8.  This  fear  arifetli 
from  the  fight  of  God's  holinefs,  greatnefs,  jud  lever- 
ity  againft  fin,  with  the  frectiefs  of  his  gvace,  iuienefs 
of  his  covenant^  fulneis  that  is  in  Chri'1,  and  our  in- 
tereft  in  him,  wherewith  that  uavilh  fear  of  hell  will 
not  confift.  On  this  account,  the  Lord  our  God  is 
faid  to  be  a  u  fearful  name,"  Deut.  xxviii.  £58.  that 
is,  it  is  the  only  object  worthy  of  our  faith,  love,  rev- 
erence, and  religious  worflaip  :  and,  according  to  this 
fenfe  of  the  word,  tc  bleflcd  is  the  man  that  feareth 
always."  But,  touching  the  tear  of  hell,  as  fuppofed 
the  bed  curb  to  fin,  and  promoter  of  perfeverance,  it 
ought  to  be  rejected.  How  far  it  may  influence  an 
unregenerate  perfon,  as  a  curb  to  his  lufts,  is  not  the 
queftion  here  ;  but  if  Saul  and  Judas  ran  headlong  to 
hell,  with  this  bit  in  their  mouths,  then  the  fharpeil 
bit  is  not  the  moft  efiejftiial  curb.  Arguments  againft 
it  are  obvious  ;  i.  That  by  which  God  purifies  the 
heart,  and  whereby  believers  are  ftrengthcncd  to  a 
concurrence  with  him  in  that  work,  is  iurely  the  prop- 
ereft  curb  to  fin  :  that  alfo  which  weakens  and  tends 
to  deftroy  the  root,  mud  needs  be  more  effectual 
than  that  which  only  hinders  forne  puttings  of  it  forth  : 

but 


340  A  PRACTICAL  DISCOURSE 

but  all  this  is  done:  by  faith  ;  this  lays  the  ax  to  the 
root  :  "  By  faith  God  purifies  the  heart,"  Ads,  xv. 
9.  and  "  every  one  that  hath  this  hope,  purifieth 
himfeif,  as  he  is  pure,"  i  John,  iii.  3.  There  is  no 
fuch  virtue  p.ilribed  to  the  fear  of  hell  ;  but,  plainly, 
the  fj  love,  of  faith,  and  of  a  found  mind,  a 

Tim.  i.  7.  2.  That  which  has  the  place  of  an  end 
'nrift's  delivering  from  enemies,  can  be  no  let  ro 
perie-verance  :  but  that  we  might  ierve  God  "  without 
fear,"  has  the  place  of  an  end  in  that  deliverance, 
Luke,  i.  74,  75.  3.  That  which  the  fcripture  holds 
forth  as  an  help  to  perfeverance,  cannot  be  an  hinder- 
ance  to  it  ;  but  the  Scripture  holds  forth  faith  and 
confidence  in  God,  as  a  principal  help  to  perfever- 
ance, Rom.  vi.  12.  14.  Heb.  iii.  14.  chap.  v.  35. 
4.  That  which  irritates  the  unregenerate  part, 
cannot  be  (aid  to  curb  it  :  but  this  does  the 
fear  of  wrath  ;  "  When  the  commandment  came, 
fin  revived,"  Rorn.  vii.  9.  that  is,  it  took  ocCafion, 
by  the  law's  reftraint,  to  rife  the  more  powerfully  a- 
gainft  it  ;  and  fo,  the  "  law  worketh  wrath,"  chap. 
iv.  15.  as  a  torrent  flopped  in  its  courfe,  grows  more 
impetuous  :  Cain  was  an  inftance  of  this,  Gen.  iv.  5. 
and  even  Paul,  in  his  unregeneracy,  Rom.  vii.  10,  1 1. 
when  thoroughly  convinced  of  fin,  if  grace  ftep  not 
in  as  its  guardian,  the  foul's  undone.  That  Scripture3 
Matt.  x.  28.  gives  the  objedion  no  countenance ;  the 
fear  there  intended,  is  that  which  hath  faith  and  lore 
in  it  :  Fear  not  them  which  kill  the  body,  but  fear 
him  that  is  able  to  deftroy  both  foul  and  body  in  hell." 
The  two  objects  of  fear  he  puts  in  the  balance  ;  to 
fhew  how  little  reafon-we  have  to  balk  our  duty  for 
fear  of  men,  whofe  power  can  but  reach  to  a  bodily 
death  ;  and  how  much  more  to  fear  him,  that  has  the 
keys  of  death  and  of  hell ;  that  is,  who  hath  pow- 
er to  caft  into  hell,  might  juftly  have  done  it,  and 
yet  hath  faved  us  from  it  :  and  this  fear  is  love  ;  as 
is  evident  by  Matt.  x.  37.  where  ipeaking  of  the  fame 

tking 


OF  PERSEVERANCE.  3ii 

thing  (namely,  cleaving  to  (Thrift,  parting  with  all  for 
him,)  it  is  exprefsly  called  love  ;  "  He  that  lovcth 
Father  or  mother  more  than  me,  is  not  worthy  of 
me  :"  and,  for  ought  that  appears  to  the  contrary,  it 
might  be^the  fear  of  heli  that  made  the  flothful  fer- 
vant  to  hide  his  talent  ;  "  I  knew  thee,  that  thou  arc 
an  hard  man,  and  I  was  afraid,  and  went  and  hid  thy 
talent  in  the  earth,"  Mat.  xxv.  24,  25.  It  is  alfo  to 
be  obferved,  that  before  the  great  tribunal,  the  fear- 
ful and  unbelieving  (land  linked  together,  Rev.  xxi.  8. 
But  whatever  influence  the  fear  of  hell  may  have  up- 
on perfons  unregenerate,  as  a  curb  to  their  lufts ;  the 
doctrine  of  pedeverance  deprives  not  of  it,  for  this 
concerns  only  believers. 

The  objection  is  further  excepted  againft  j 
i.  Becaufe  it  puts  an  indignity  on  the  wifdom  ot 
God,  as  if  he  had  taken  from  believers  fome  expedi- 
ent help  to  perfeverance,  by  giving  them  abiblute 
promiles  ;  whereas,  we  fhould  rather  fufpect  our  own 
underflandings,  and  renounce  thofe  opinions,  which 
necefiitate  fuch  unnatural  deductions  to  fupport  them  : 
for,  do  but  feparate  the  promifes  from  their  abfolute- 
nefs,  and  their  ftrength  is  gone  ;  they  would  prove, 
as  the  law,  "  weak  through  the  weaknefs  of  the  flefh," 
Rom.  vii.  3.  The  Lord  knows  that  believers  have 
the  mod  difficult  work,  and  deepeft  fenfe  of  their 
own  inefficiency,  and  that  nothing  more  weakens 
their  hands,  than  doubting  and  fears,  and  for  that 
very  caule  hath  made  his  promifes  abiblute.  Thus 
he  armed  Jolhua  to  the  battle  ;  "  There  iliall  not  any 
man  be  able  to  ftanjd  before  thee  all  the  days  of  thy 
life  :  I  will  not  leave  thee  nor  forfake  thee  ;"  and 
thence  draws  him  an  argument,  to  be  ftrong,  and  of 
a  good  courage,"  Jofli.  i.  5,  6.  Thus  alfo  Samuel 
(in  the  place  before-mentioned,)  when  the  people 
were  greatly  perplexed  becaufe  of  God's  difpleafure 
towards  them  :  to  confirm  them  in  their  duty,  he 
comforts  them  againft  their  iears  ;  "  Jf  ear  not,  yc 

have 


342  A  PRACTICAL  DISCOURSE 

have  done  all  this  wicked nefs,  yet  turn  not  afide  from 
following  the  Lord,"  i  Sam.  xii.  20.  And  what  is 
tie  fho.ng  reaion  by  which  he  fixes  them  ?  "  For  the 
Lord  wi'.l  not  forfake  his  people,"  ver.  22.  Paul,  like- 
wise, exhorting  believers  to  that  great  duty  of  keeping 
d  \vn  fin,  that  it  might  not  reign,  becaufe  the  (harp- 
neis  a-  d  he^t  of  the  conflict  might  otherwife  make 
them  recoil,  he  gives  them,  as  an  high  cordial,  sffur- 
ai -ce  of  victory  ;  tells  them  exprefily,  that  "  (in  (hall 
not  have  dominion  over  them/'  Rom.  vi.  14.  Of 
the  fanne  mind  were  Peter  and  John  ;  the  one  directs 
to  give  all  dilligence  to  make  our  calling  and  ^election 
fure  ;"  and  this,  as  a  principal  means  to  keep  us  from 
falling,"  2  Pet.  i.  10.  and  the  other  makes  it  the  ve- 
ry fcope  of  his  whole  epiftle,  that  believers  might 
know  they  have  eternal  life,  and  that  they  might 
"  go  on  in  believing,"  i  John  v.  13.  Which  kind 
of  arguments  had  been  very  improper,  and  unduly  ap- 
plied, it  giving  them  affurancc,  touching  the  event, 
had  not  been  a  (lengthening  of  them  in  their  duty, 
and  much  more,  if  it  would  have  proved  an  indul- 
gence to  the  fiefh. 

2.  Let  fear  be  confidered  in  its  ordinary  and  nat- 
ural effects  ;  and  it  will  eafily  appear5  that  nothing 
is  lefs  pleafing  to  "God,  or  more  unapt  for  the  iervice 
of  perieverance.  As  a  man's  principal  is,  iuch  will 
be  his  obedience,  flavilh  obfervance  is  the  beft  that 
(lav i ih  fear  can-produce  ;  which  is  no  way  acceptable 
to  an  ingenuous  fpirit :  God  loves  a  cheerful  giver, 
not  Samaritan  worfhip,  "  for  fear  of  lions,"  2  Kings, 
xvii.  25.  Such  fervice  will  alfo  be  weak  and  waver- 
ing :  for  nothing  fo  unfettles  the  mind  as  fear,  it  en- 
ervates the  foul,  and  takes  away  its  ftrength  :  "  Na- 
bal's  heart  died  within  him  for  fe.\r,"  i  Sam. 
xxv.  37.  and  the  foldiers  that  kept  the  fepulchre, 
were  as  «  dead  men  for  fear/'  Matt,  xxviii.  4.  the 
obedience,  therefore,  which  comes  from  thence,  can 
be  but  a  dead  obedience ;  the  effect  cannot  rife  high- 
er than  the  caule.  Pharaoh  let  liracl  go  becaufe  of 

the 


OF   PERSEVERANCE  343 

the  plagues  which  being  a  little  removed,  he  repents 
his  obedience,  and  chides  himfelf  for  it,  Exod.  x> 
and  thofe  hypocrites,  though  fearfulnefs  had  furp. 
them,  remained  hypocrites  ilill,  Ifa.  xxxiii.  14.  This 
fear  will  alfo  con  lift  with  the  greateft  impieties :  t. 
very  Samaritans,  who  thus  feared  the  Lord,  did  allo 
worfhip  their  graven  images,  2  Kings,  xvii.  41. 

3.  Fear  puts  upon  ufmg  unlawful  means  ;  liaac  to 
deny  his  wife,  Gen.  xxvi.   7.  David  to  lie,  and  ! 
himlelf  mad,  i  Sarn.  xxi.  13.    Peter,  and  other  holy 
men,  to  diflemble,  Gal.  ii.  12,   13.     It  fends  men  to 
Egypt  for  help,  as  it  did  the  Jews,  Ifa.  xxx.  2.   Hof. 
vii.  ii.  yea,  to  hell,  as  it  did  Saul,  i  Sam.  xxviii.  7. 
Therefore,  both  Satan  and  wicked  men  are  (till  en- 
deavouring to  put  God's  people  in  fear,  as  they  would 
Nehemiah,  whereby  his  work  had  ceafcd,  Neh.   vi. 
13,  14.  19.     And  Satan  flood  at  Jofhua's  right  hand 
to  refift   him,  that  is,  to  accufe  him  ;  and  fo  to  put 
him  in  fear,  becaufe  of  his  filthy  garments,  thereby  to 
dilcourage   him   in   the  work  of  his  office,  Zech. 
iii.  i. 

4.  Let  fear  be  compared  with  its  contrary,  which 
is  faith,  this  removes  the  mountain,  while  fear  fixes  it, 
yea,  makes  it  feem  to  be  where  no  fuch  thing  is.  Fear 
made  the  unbelieving  fpies  to  bring  up  an  evil  re- 
port of  the  good  land,  and  to  fancy  impombilities  of 
obtaining  it,  Numb.  xiii.  31.     faith  made  caleb  and 
Jofhua  magnanimous  ;  "  Let  us  go  up  at  once  (fay 
they)  and  porTefs  it,  for  we  are  well  able  to  overcome 
it,"  ver.   30.    "  yea,  they  (hall   be    bread  for   us," 
chap.  xiv-V     Thefe  two,  who  feared  no  mifcarriage 
under  an  abfolute  promife,  were  carried  in  ;  all  that 
doubted  were  (hut  out.  Peter,  while  confident,  walk- 
ed on  the  waves ;  when  he  began  to  doubt,  he  began 
to  fink,  Matt.  xiv.   29,  30.     It  was  faith  made  thofe 
worthies  valiant  to  fight,  enable  one  to  chafe  a  thou- 
iand,  Jolh.  xxiii.  10.     When  fear  caufed  a  thoufand 
to  flee  at  the  rebuke   of  one,  yea,  at  the  fhaking  of 
a  leaf,0  Lev.  xxvii.  36.     An  handful  of  obedience, 

fpringing 


A  PRACTICAL  DISCOURSE 

fpringing  from  faith  and  confidence  in  God,  is  more 
acceptable  to  him,  than  (heaves  and  loads  arifing  from 
fear  of  wrath.  If  Paul,  for  fear  of  hell,  had  given  his 
body  to  be  burned,  it  had  been  nothing,  (i  Cor.  xiii. 
3.  but  faith  an,d  love  render  fmall  things  of  value 
with  God,  even  the  widow's  mite,  and  a  cup  of  cold 
water.  And  it  is  worthy  of  remark,  that  when  the 
fruits  of  the  Spirit  are  reckoned  up,  this  fear  is  not 
fo  much  as  named  among  them,  Gal.  v.  22,  23. 
And  certain  it  is,  that  the  more  fcnfible  and  lively 
our  love  is  to  God,  the  lefs  will  be  our  fear  of  hell  ; 
for  perfect  love  cafts  out  fear. 

5,  If  fear  were  fuch  an  effectual  curb  to  fin,  or 
help  to  perfeverance,  there  would  not  be  fuch  pro- 
5  of  delivering  God's  people  from  their  fears,  nor 
would  they  fo  affectionately  blefssGod  for  their  being 
del'vered,  nor  fo  refolutety  fet  themfelves  againft  it  ; 
neither  would  there  be  fo  many  commands  and  in- 
juctions  laid  upon  them,  not  to  be  afraid. 

(i.J  For  commands  againft  fear.  "  Fear  not  thou, 
O  my  fervant  Jacob, — for  I  will  fave  thee  :  fear  thou 
not, — I  will  correct  thee  in  meafure,"  Jer.  xlvi.  27,  28. 
that  is,  meetly  and  proponionably,  according  co  the 
fcope  of  my  covenant,  which  is  to  fave  thee.  The 
Lord  would  not  have  us  think  ourfelves  in  danger  of 
being  caihiered  when  we  are  chaftened  ;  which  feems 
the  import  of  that  in  Ilaiah,  "  I  have  chofen  thee,  and 
not  call  thee  away  j  fear  thcu  not,"  Ifa.  xli,  9,  10. 
So,  to  the  Hebrews,  cf  Caft  not  away  your  confi- 
dence,'* Heb.  x.  35*  and  Chriit  to  his  difciples,  "  Let 
not  your  heart  be  troubled,  neither  let  it  be  afraid," 
John,  xiv.  27.  (nothing  brings  fuch  perturbation  of 
mind  as  fear.)  And,  "  Fear  not,  little  flock  ;"  why  ? 
"  it  is  your  Father's  good  pleaiure  to  give  you  the 
kingdom,"  Luke,  xii.  32.  Innumerable  are  the  in- 
junctions laid  upon  God's  people  againft  fear,  Ifa,  xxxv, 
4.chapxliii.  5.  chap.  xliv.  2.  Jer.  xxx.  lo.  Joe),  ii.  21, 
Zeph.  iii.  16.  Hag.  ii.  5.  Zach.  viii.  13.  15.  Matt, 
x.  29.  Acts,  xxvii.  24.  Rev,  i., 17.  $3c.  Therefore 

freedom 


OF  PERSEVERANCE.  345 

freedom  from  this  fear  is  no  impediment  to  Perie- 
verance. 

(2.)   Promifes  of  delivering  from  fears.     "  Jacob 
fhali  be  in  quiet,  and  none  {hall   make   h;m  alraiii," 
Jer.  xxx.  10.  "  He  fhall  not  be  afraid  of  evil  tidings, 
Pial.  cxii.  7,  "  He  lhall  be  quiet  from  fear  of  evil," 
Prov.  i.  33.     The  promife  is  not  made   to  fear  and 
fainting,  but  to  faith  and   confidence  ;  "  Be  of  good 
courage  and  he  (hall  flrengthen  thy  heart,"  Pial.  xxvii. 
14,     If  it  had  been  the  mind  of  Chiift,  that  believ- 
ers fhould  flill  be  under  this  fear,  he  would  not  have 
told  them,  they  are  patted  from  death  unto  life,  and 
(hall  not  come  into  condemnation,  John,  v,  24.  that 
they  (hall  fit  upon  thrones,  Matth.  xix.  28.  that  their 
inheritance  is  referved  in  heaven  for  them,  and  they 
Jcept  for  it  j  and  that  by  the  mighty  power  of  God, 
j  Pet.  i.  4,  5.  The  refult  of  all  which  is,  that "  hav- 
ing thefe  promifes,  we  fhould  cleanfe  ourfelves  from 
all  filthinefs  of  flefli  and  fpirit  ;  perleding  holiods  in 
the  fear  of  God,"  2  Cor.  viL  i. 

(3.)  Examples  of  Chriftian  refolution  not  to   K 
*'  Yea,  though  I  walk  through  tta  the  valley  of  the 
(haclow  of  death,  I  will  fear  no  evil,'"  Pial.  xxiii.  4. 
Iia.  1.  7.     Therefore  (that  is,  becaufe  the  Lord  God 
had  promifed  to  help  him  ;  therefore)  have  1  (ct  my 
face  as  a  flint,  and  I  know  that  I  fhall  not  be  confound- 
ed." Pfal.  Ivi.  4.  "  1  will  not  fear  what  flefli  can  do  unta 
me."    And  Pial  xlix.  5.  Wherefore  fhould  I  fear  in 
the  days  "  of  evil,  when    the   iniquity  of  my  In- 
fhall  compafs  me  about  ?"  Theie,  if  any  thi: 
have  put  hr.ii  in  fear  ;  but  his  faith  refolves  againO 
it,  according  to  l(af  xii.  2.    "  I  will  truft,  and  not  be 
Afraid,"  that  is,  he  would  not  willingly  admit  UK 
mixture  of  fear  with  his  faith  ;  and  good  realbn  ft  r 
it,  fince  ''  the  joy  of  the   Lord   was   his  flrcngth," 
Neh.  viii.  10. 

(4.)  Inflances  of  thankfulnefs  for  deliverance  from 
fears.  ."O  magnify  the  Lord  with  me,  and  let  us 
exalt  his  name  together/*  (But  \\hct  is  th. 


346  A  PRACTICAL  DISCOURSE 

of  this  joyful  triumph  ?)  cc  I  fought  the  Lord,  and 
he  heard  me,  and  delivered  me  from  all  my  fears," 
Pfal  xliii.  3,  4.  "  and  therefore  will  I  offer  in  his  ta- 
bernacle iacrifices  of  joy  ;"  and  the  reafon  of  it  was, 
that  God  would  hide  him  in  his  own  pavillion,"  Pial. 
xxvii.  5,  6.  that  is,  he  would  fecure  him  from  dan- 
ger, and  fet  him  above  all  his  fears  ;  which  he  could 
not,  with  any  good  reafon,  have  rejoiced  in  ;  nor 
have  prayed  that  God  would  <c  reftore  him  to  the  joy 
of  his  falvation,"  if  the  dread  of  eternal  fire  had  been 
fo  good  a  friend  to  Perfeverance.  Scriptures  might 
be  multiplied  :  but,  befides  thefe,  it  is  evident  in 
experience,  that  nothing  fo  elevates  the  fpirit  and 
courage  of  a  man  in  great  undertakings,  as  affurance 
of  fuccefs  :  but  while  he  is  wavering,  and  doubtful 
how  he  fhall  fpeed,  efpecially  while  he  meditates  ter- 
rors, and  of  them  the  dreadfulleft,  his  hands  are  en- 
feebled, nor  has  he  his  wits  about  him  (as  we  ufe  to 
fpeak)  to  difcern  and  improve  them,  as  otherwife  he 
might.  That  which  tends  really  to  make  a  man 
"  ftedfaft,  unmoveable,  and  always  to  abound  in  the 
work  of  the  Lord,"  is  not  the  fear  of  mifcarrying, 
and  looting  all  at  lafl  ;  but  "  faith  and  a  certain 
knowledge  that  his  labour  fhall  not  be  in  vain  in  the 
Lord,"  i  Cor,  xv.  58. 

Obj.  If  a  man  once  believing  cannot  lofe  his  faith, 
why  is  it  (aid,  cc  Let  him  that  flandeth,  take  heed 
left  he  fall  ?"  and,  "  Look  to  yourfelves,  that  ye  lofe 
not  the  things  we  have  wrought  ?"  if  no  poffibili- 
ty  of  looiing,  what  need  of  fuch  cautions,  and  fo 
great  circumfpection  ? 

Anfw.  The  maker  of  this  objection  hath  elfewhere 
granted,  that  the  obtaining  of  Canaan  was  fure  to 
Abraham's  feed,  (o  as  their  unworthinefs  could  not 
deprive  them  of  it  :  and  yet  we  find  their  induction 
and  actual  poilefiion  yoked  (afterwards)  with  as  many 
conditions,  cautions,  and  limitations,  as  the  promife 
of  falvation  to  believers  any  where  is  ;  and  yet,  nev- 
ertheleis,  certain.  But  for  more  particular  anfwer., 

I.  That 


OF   PERSEVERANCE/  347 


1.  That  a  righteous  man  may  fall,  iSjJent  ;  and 
as  evident  it  is,  that  he  cannot  fall  finally  :  f  r  r  though 
he  fall   feven  times   in  a  day,  as  often  dees   he  n!e 
again,  Prov.  xxiv.  16.  and  this,  becaufc  the  Lord  up- 
holdeth  him    with  his  hand/'  Pfal.   xxxvii.   24.  and 
again,  the  "  Lord  upholdeth  all  that  fall,"  Pfal.  cxlv. 
14.  that  is,  either  he  ftays  them  when  they  are  falling, 
or  fo  orders  and  limits  the   matter,  that  they  fall  not 
into  mifchicf,  as  others  do  $  and  to   be  hire  he  will 
fet  them  on  their  feet  again  :  the  abfolute  promife 
cannot  be  nulled   or  made   uncertain,  by  cautionary- 
words  elfewhere  delivered.     It   cannot,  therefore  be 
meant  of  a  total  and   final  falling  away,  which  the 
Scripture-current  exprefsly  runs  againft. 

2.  There  are  confederations  of  great  weight  to  make 
believers  t:ike  heed  of  tailing,  without  fuppoting  their 
final  apoftafy  (as    the    danger  of  breaking    a    man'b 
bones,  is  ground  (ufficient    for   caution,    though   lure 
that  his  neck  (hail  be  fafe)  ;  the  difhonourdone  unto 
his  Father  ;  the    fhame    that    is   put   upon   Chrift  ; 
grieving  the  Comforter,  fcandalizing  the   good    ways 
of  God  ;  (tumbling   the  weak   ;  Strengthening   the 
wicked  ;  the  unfitting  of  him   for  his    duty  ;    inter- 
rupting his  peace  and    communion    with    God,   &c. 
Every  of  which  will  weigh  deep  with   a   foul   that    is 
born  of  God. 

3.  The  Lord  does  ordinarily  bring  about   his   pur- 
pofes  by  means  ;  of  which  cautions  are  a    part  ;  and 
by  which,  as  a  means,  he  keeps  off  the  evil  cautioned 
againft.     In  i  John,  ii.  28.  the  apoftle  exhorts  them 
to  abide  in  Chrift  ;  whom  certain  profeflbrs   had   re- 
linquinfhed,  verfe  19.  And  as  purpofely  intending  to 
obviate  this  objection,  he  tells  them,   that  they    (hall 
abide  in  him,  verfe,  27.  whereby  he  ftrcngthcns  them 
to  their  duty. 

For  the  other  place  objected  (namely,  "  Look  to 
yourlelves,  that  ye  looic  not  the  things  we  have 
wrought"),  it  is  one  thing  to  loofe  for  a  time  the 
fcnie  and  comfort  of  our  ftate,  as  David,  Heman, 

and 


348  A  PRACTICAL  DISCOURSE 

and  others  did  ;  and  another  thing  to  loofe  the  (late 
itfelf ;  which  a  believer  lhall  never  do,  as  is  (hewn 
before.  Of  much  like  import  is  that  in  2  Pet.  i.  ^th, 
6th,  7th,  8th,  pth.  verfes  ;  where  he  exhorts  then} 
to  give  all  diligence  to  add  one  grace  to  another  : 
and,  to  help  them  in  thir  work,  he  tells  them,  i. 
What  advantages  they  (hall  have  by  their  fo  doing  ; 
they  (hall  not  be  unfruitful  in  the  knowledge  ot  Jelus 
Chrift  ;  that  is,  'it  (hall  evidence  to  them  that  the 
knowledge  they  have  is  a  real  knowledge ;  which  can- 
not be  known  from  that  which  is  formal  only',  but  by 
fuch  an  effect.  That  alio  by  this  means  it  (hall  be 
increafed  ;  the  ufmg  of  things  well,  and  to  their  prop- 
er end,  being  the  readied  way  to  their  improvement, 
according  to  John,  vii.  17.  "  He  that  will  do  my 
will,  (hall  know  of  my  do&rine."  2.  He  then  lets 
before  therr  'lie  iofs  they  (hall  have  in  cafe  of  r •  ^kct  ^ 
they  will  become  blind,  unable  to  fee  afar  off,  and 
forget  that  they  were  purged  from  their  old  fins  ;  re^ 
miilheis  w::l  bring  obfcurity  :  that  which-  was  clear 
before,  will  now  become  clouded,  and  be  as  if  it  were 
Dot  :  it  may  Icem  to  them,  that  they  are  fiiort  of 
that  reft,  which  yet  is  fure  to  them  \  and  fo  t  11 

be  put  to  begin  their  work  anew  whereas,  "  if  .  ey 
do  thefe  things,  they  (hall  never  fall  ;5>  th?t  is. 
(hall  not  fall  from  their  (ledfaftnefs,  nor  lofe  that  clear 
%ht  and  aflu ranee  which  they  now  have,  touching 
tjieir  good  eftate,  namely,  as  being  partakers  of  the 
divine  nature,  and  purged  from  their  old  fins  -y  which 
ihofe  negieds  might  put  out  of  their  fight  ;  and  fo 
iofe  them-  the  lenfe  and  comfort  of  what  they  had 
wrought. 

Qbj.  We  read  in  John,  vi.  66,  that  many  of  Chrift's 
dilciples  forfook  him  :  in  Timothy,  of  fome,  who,  as, 
concerning  the  faith,  had  made  (hipwreck  :  and  of 
Simon  Magus,  who  once  believed^  and  was  afterwards 
round  in  the  bond  of  iniquity. 

Slnfw.  The  objection  has  an  anfwer  fufficient  made 
dv  to  its  hand,  in  i  John,  it.  19*     4<  They  went 

out 


OF  PERSEVERANCE.  449 

out  from  us,  becaufe  they  were  not  of  us  :  for  if  they 
had  been  of  us,  they  would  no  doubt  have  continued 
with  us.  Seeming  faith  may  really  be  loft,  as  theirs 
was  ;  and  real  faith  may  feemingly  be  loft,  as  was  the 
apoftle's,  Luke,  xxiv.  21.  Seeming  faith  is  loft  really, 
becauie  it  was  but  teeming  ;  real  faith  cannot  be  loll, 
becaufe  it  is  real.  Yet  we  (hall  find,  that  that  which 
is  but  ieeming,  is  frequently  called  by  the  name  ot" 
that  it  feems  to  be  ;  as  in  Matt.  xiii.  12.  it  is  laid, 
"  that  which  he  hath  :"  in  Luke,  viii.  i  8.  (fpeaking  of 
the  fame  thing)  it  is  rendered,  "  that  he  feettittir  to 
have  :"  fo  thofe  who  forfook  Chrift,  they  were  difci- 
ples  but  in  fhew  5  they  never  believed  in  truth  -,  as 
appears  by  John,  vi.  64.  "  Jems  knew  from  the  be- 
ginning who  they  were  that  believed  not  :  and  this 
(namely,  becaufe  it  was  but  a  feeming  faith  they 
had)  he  gives  as  the  reaton  of  their  now  forfaking 
him.  And  for  Simon  Magus,  the  anfwer  is  as  clear 
concerning  him  :  where  let  us  confider, 

1 .  That  a  man  may  be  laid   to   believe,   and   yet 
not  be  a  believer  ;  as  a  righteous  man  to  fin,  and  yet 
not  be  a  finner,  i  John,  v.  18.     To  be  a  believer,  is 
to  be  thorough    paced  in  faith,  to  believe  all  that  is 
to  be  believed,  and  to  have  the  heart  united    to    it  : 
thus  Simon  believed  not  :  and  if  he  had,   could   not 
have  thought  the  Holy  Ghoft  vendible  for  money. 

2.  His  faith  feems  to  be  only   fuch  a   belief  con- 
cerning Philip,  as  the  Samaritans  lately  had  concern- 
ing Simon,  namely,  that  he  was  the   great   power   of 
God.     For  finding  himfelf  overmatched   by   Philip, 
caft  out  the  fpirits,  which  he,  perhaps,   had   pofleffed 
them  with,  he  could  not  now  but  give  the  preceden- 
cy to  Philip,  as  having  a  greater  power  than  himfclf  3 
and,  therefore,  he  continued  with  Philip,  wondering 
at  what  he  did. 

3.  Simon's  believing  feems  to  be  no  more  than  an 
outward  profeffional  faith,  taken  up   for   by-relpeds, 
to  preferve  his  interefl  and  repute  among   the  people, 
who  now  began  to  fall  from  him,  and  to  follow  Phil- 


$$o  A  PRACTICAL  DISCOURSE 

ip;  whofe  difciple  he  himfelf  will  profefs  to  be,  rather 
than  to  be  quite  cafhiered.  Befides,  this  profeffion 
of  his  might  (in  his  conceit)  be  a  flep  towards  pur- 
chafing  the  gift  of  the  Holy  Ghoft,  which,  if  he 
could  obtain,  he  had  been  again  in  as  good  a  condi- 
tion, both  for  reputation  and  profit,  as  before. 

If  any  fhall  fay,  We  read  not  of  this  diftindlion  of 
faith,  into  true  and  falfe  :  1  anfwer,  The  Scripture 
frequently  fpeaks  of  perfons  and  things,  according  to 
vulgar  efteem,  or  what  they  profefled  themfelves  to 
be  ;  Ahaz  is  (aid  to  facrifice  to  the  gods  of  Damafc 
cus  that  fmote  him,  2  Chron.  xxviiL  23.  and  yet 
neither  were  they  gods,  nor  did  they  fmite  him  :  but 
it  is  fpoke  according  to  his  own  fuperftitious  opinion 
of  them.  So  thofe  four  hundred  men,  who  prophe- 
fied  before  Ahab,  they  are  called  prophets,  T  Kings, 
xxii.  6.  not  that  they  were  fo  indeed,  but  becaufe  they 
io  profefled  themfelves  ;  or,  becaufe  fo  reputed  by 
Ahab,  and  the  people.  A  prophet  is  one  that  is  in- 
fpired  by  the  Ho!y  Ghoit  ;  which  thofe  men  were 
not,  but  by  a  lying  fpirit,  ver.  22.  Now,  Simon 
Magus  was  no  more  a  true  believer,  than  thofe  true 
prophets  ;  nor  his  faith  any  more  of  the  right  kind, 
than  their  predictions  true  prophecies.  We  alfo  find, 
that  the  Scripture  makes  the  coming  to  pafs  of  the 
thing  fore-told,  to  be  the  evidence  of  a  true  prophet  i 
according  to  which  rule,  perfeverance  to  ialvation 
muft  demonftrate  the  truth  of  faith  ;  and  wherefocver 
this  follows  not,  there  faith  was  but  pretended  ; 
"  They  profefs  to  know  God,  but  in  works  deny  him," 
Tit.  i.  1 6.  as  of  the  Samaritans,  before  mentioned,  it 
is  faid,  "  they  feared  the  Lord  ;"  and  prefently  after, 
that  "  they  feared  not  the  Lord,"  2  Kings,  xvii.  3-2. 
34.  they  feared  him  in  fhew,  but  not  in  truth. 

4.  "  The  foundation  of  God  ftandeth  fure  ;  hav- 
ing this  leal,  the  Lord  knoweth  them  that  are  his,'* 
2  Tirn.  ii.  19.  He  brings  it  in  to  comfort  believers, 
touching  the  furenefs  of  their  ftanding  ;  when  others, 
of  as  glorious  outlides,  make  fhipwrcck  of  the  faith  : 

it 


OF  PERSEVERANCE.  35i 

it  (lands  fure,  becaufe  "  the  Lord  knoweth  them  that 
are  his  ;"  he  knows  whom  he  hath  chofen  ;  for  whom 
he  hath  received  the  atonement ;  whom  he  hath  called, 
and  caufed  to  take  hold  of  his  covenant  :"  and  thefe 
fhall  furely  be  kept,  notwithftanding  the  woful  back- 
flidings  of  others. 

Gbj.  If  one  that  believes  not  nour,  may  have  faith 
hereafter  ;  then  one  that  is  now  a  believer,  may  lofe 
his  faith,  and  turn  apoftate. 

Anfw.  It  follows  not,  that  becaufe  Chrift  can  bind 
Satan,  and  caft  him  out  ,  therefore  Satan  can  do  fo 
by  Chrift.  He  can  come  into  the  devil's  nurfery 
when  he  will  -s  take  a  crab-flock,  and  tranlplant  it, 
and  graft  ic  with  a  noble  cion  :  but  Satan  cannot  come 
into  God's  vineyard  (which  is  a  garden  inclofed),  and 
take  thence  what  he  pleafeth.  One,  who  is  now  dead 
in  fin,  may  be  quickened  ;  but,  being  once  alive,  can 
die  no  more  :  it  is  Chrift's  own  aflertion,  <c  He  that 
liveth,  and  believeth  in  me,  fhall  never  die,"  John, 
xi.  26.  which  cannot  be  meant  of  any  other  but  a 
fpiritual  death,  which  is  all  one  with  his  lofing  his  faith. 

Obj.  A  righteous  man  may  turn  away  from  his 
righteoufneis  ;  and  that  fo,  that  he  fhall  die  for  it, 
Ezek.  xviii.  24. 

Anfw.  There  is  a  two-fold  righteoufnefs  ;  i .  Mor- 
al j  iuch  as  Paul  had  before  his  converfion  ;  this  a 
man  may  continue  in  to  the  lafl,  and  yet  not  be  faved. 
2.  There  is  a  gofpel-righteoufnefs  ;  (i.)  Imputed; 
this  is  the  righteoufneis  of  Chrift,  by  which  we  are 
juftified.  (2.)  Infufed  ;  this  is  the  divine  nature 
communicated  by  the  Spirit  of  Chrift,  whereby  we  are 
fan&tified.  Thefe  two  go  infeparably,  and  can  r, 
be  loft.  But  the  righteoufneis  fpoken  of  in  the  place 
objected,  ieems  to  be  of  the  former  fort ;  namely,  mo- 
ral or  outward  righteoufneis  -,  for  outward  conformity 
to  the  law,  was  the  condition  of  their  pofTe fling  the  land 
of  Canaan,  with  long  life  and  profperity  in  it.  This 
(if  retained)  gave  them  a  legal  right  to  thofe  prom- 
ifes;  if  they  turned  from  it,  they  ran  into  a  forfeiture  : 

and 


A  PRACTICAL  DISCOURSE 

and  loie  it  .they  might,  for  they  haj  no  promife  that 
they  fhould  abide  in  it.  But  the  new  covenant  un- 
dertakes for  that,  as  is  evident,  by  comparing  Jer. 
xxxi.  31.  33.  with  chap,  xxxii.  43.  But  if  any  will 
yet  (uppofe  the  righteous  man  fpoken  of  in  the  xviiith 
of  Ezekiel.  to  be  meant  of  a  true  believer  $  there  is, 
1  hope,  in  the  anfwers  foregoing,  fufficient  to  folve  it. 

But  fuppofe  a  believer  be  taken  away  in  his  fin  (as 
perhaps  Jofiah  was),  and  hath  not  time  to  repent  of 
it?  i.  It  cannot  be  proved  that  this  was  the  cafe 
with  Jofiah  :  he  had  time  fufficient  betwen  his  woun- 
ding and  his  death  ;  as  is  evident  by  the  ftory,  2 
Chron.  xxxv.  23,  24.  But,  2.  There  was  that  in 
him  that  would  have  repented,  and  God  reckons  of  a 
man  according  to  what  he  would  do.  It  being  iri 
David's  heart  to  build  him  an  houfe,  it  was  accepted 
as  if  he  had  dene  it.  The  root  of  the  matter  is  in  ev- 
ery regenerate  perlbn,  which,  if  it  had  time,  would 
put  forth  itielf  in  fruits  :  and  therefore  they  (hall  not 
be  dealt  with  as  barren  trees,  which  have  not  that  fub- 
flance  in  them. 

Obj.  The  promife  oi  perfeverance  is  not  made  to 
faith,  that  that  (hall  not  fail  ;  but  in  reference  to  the 
favour  of  God,  namely,  that  if  men  go  on  to  believe^ 
they  fhall  abide  in  his  love. 

jfnfw.  Thus  to  give  the  fenfe  of  the  promife,  is  to 
enervate  it,  and  make  it  fpeak  but  according  to  the 
covenant  of  works  ;  it  bereaves  it  wholly  of  that  bet- 
ternefs  the  Scripture  afcribes  to  it,  in  Heb.  viii.  6.  10. 
It  alfo  renders  the  promife  as  fpeaking  fallaciously  ; 
making  (hew  of  that  it  intends  not  :  it  would  be  as  if 
.ad  laid,  you  (hall  keep  the  favour  of  God,  if  you 
d:;>  not  lofe  it.  Befides,  faith  is  the  fours  coming  to 
God  ;  unbelief,  its  departing  from  him  :  the  promife, 
therefore,  that  fecures  againft  departing  from  God, 
iecurcs  your  continuance  in  believing  :  he  that  un- 
dertakes you  (hall  be  crowned,  doth  virtually  under- 
take for  your  holding  out  to  the  end  of  your  race. 

Otf* 


OF  PERSEVERANCE.  355 

Ob).  Others,  again,  in  interpreting  the  promifes  re- 
corded in  the  xxxvith  of  Ezek.  and  xxxiid  of  JKr. 
touching  men's  not  departing  from  God,  rcftrain  them 
to  the  Jewilh  nation,  and  to  the  lad  days. 

Anfw.  To  this  I  (hall  only  lay,  that  although  fome 
particular  times  and  perfons  are -more   immediately 
concerned  in  the  promifes  of  the  Old  Tcftamcnt  (d- 
pecially  fuch  as  refer  to  temporal  things)  ;  yet  is  there 
not  one  promife,  but,  in  the  fpirituality  of  it,  belongs 
to  every  one  that  belongs  to  Chrift  j  that  is,  Jews  in 
fpint.     No   Scripture    is  of  private   interpretation  ; 
and  therefore  not  to   be  confined  to   thole  particular 
-times  or  perfons,  when  and  to  whom  they  were  deliv- 
ered :  they  were  written  for  the  ufe  of  all,  i  Cor.  x. 
1 1.  and  we  find  them  accordingly  applied  in  the  New 
Teftament.     The  promife  made  to  Joiliua,  touching 
the  fuccds  of  his  warfare  in  Canaan,  is,  by  the  apoftle, 
applied  to  believers  in  general,  as  an  argument  againft 
ever-much   carefulnefs  in   a  married  eftate,   and  for 
contentednefs  with  our  prefent  condition,  Jofli.  i,  5. 
with  Heb.   xiii.   5.     So,  likewife,    the   prophefy  of 
Ifaiah,    touching   the  hypocrites  of  his  time,   is  by 
Chrift  applied  to  the  Pharifees,  I  fa.  xix.  with  Matth. 
xxv.  7,8.  and  the  promifes  made  to  the  Jews,  in  Ifa. 
liv.  13.  are  applied  to  the  Gentiles,  in  John,  vi/45. 

Ob).  The  doctrine  oi  abiolute  perfeverance  lays  the 
reins  of  fecurity  on  the  neck  of  the  fleih,  and  of  the 
old  man,  in  believers. 

Anfw.  For  anfwer,  i.  This  objection  is  (in  effect) 
the  fame  with  the  firft,  orly  it  (peaks  broader  ;  which 
fhews,  that  the  farther  men  go  in  oppofing  the  truth, 
the  worfe  language  they  give  it.  That  many,  who 
difbelieve  the  doctrine  of  Perfeverance,  have  given  the 
fleih  its  full  range  and  liberty,  needs  no  proof  :  but, 
that  any  believer  hath  made  that  impious  ufe  of  it, 
will  never  be  made  out.  2.  The  objection  deferves 
no  quarter,  becaufe  it  highly  reproaches  the  goodnefs 
and  faithfulnefs  of  God,  as  if  for  a  filh,  he  had 
given  a  fcorpion  ;  for  fo  .  it  would  be,  if  his 
giving  them  abfolute  promifes  would  prove  an  in- 
y  dulgence 


314  A  PRACTICAL  DISCOURSE 

dulgence  to  the  fiefh.  3.  It  alfo  contradich  the 
known  and  conftant  way  of  holy  men's  arguing  and 
inferring  from  ablolute  promifes,  and  the  higheft  af- 
furance  :  fee  a  tew  inftances  of  this  :  "  When  Chrift 
our  life  ihall  appear,  then  fhall  ye  aHo  appear  with 
him  in  glory  :"  the  reiult  of  it  is,  "  mortify,  there- 
fore, your  members  which  are  upon  the  earth,"  Col. 
iii.  4,  5.  Again,  "  we  know  that  when  he  fhall  ap- 
pear, we  fhail  be  like  him  :"  and  what  is  the  fruit  of 
this  knowledge  ?  "  Every  man  that  hath  this  hope  in 
him,  purifieth  himfelf,  even  as  he  is  pure,"  i  John, 
iii.  2,  3.  The  like  ye  have  in  the  Corinthians  :  "  For 
we  know,  that  if  our  earthly  houfe  of  this  tabernacle 
were  diflblved,  we  have  a  building  of  God,  an  houfe 
not  made  with  hands,  eternal  in  the  heavens."  Now 
fee  the  effec.1  of  this  aiiurance  ;  "  Wherefore  we  la- 
bour, that  whether  prefent  or  abfent,  we  may  be  ac- 
cepted of  him,"  2  Cor.  iv.  5.  9.  In  the  next  chap- 
ter, he  repeats  the  turn  of  the  new  covenant  ;  "  I  will 
be  a  father  unto  you,  and  ye  fhall  be  my  fons  and 
daughters,  faith  the  Lord  Almighty,"  2  Cor.  vi.  18. 
Obferve  now  the  ufe  he  makes  of  it  (and  all  believers 
have  the  fame  mind)  ;  "  Having,  therefore,  thefe 
promifes  (abfolute  promifes),  let  us  cleanfe  ourfelves 
from  all  filthinefs  of  fkfh  and  fpirit,  perfecting  hoii- 
nefs  in  the  fear  of  God,"  chap.  vii.  i .  Job  knew  that 
his  Redeemer  lived,  and  that  he  ihould  live  with  him  ; 
and  yet,  as  to  holineis  and  integrity,  not  a  man  like 
Job  in  all  the  earth."  And  that  holy  man  Afaph  was 
fully  allured  of  perfevering  infallibly  ;  "  Thou  (halt 
guide  me  by  thy  counfel,  and  "  afterwards  receive  me 
to  glory,"  Pial.  Ixxiii.  24.  this  did  not  looien  the 
reins,  but  made  him  cleave  clofer  to  God,  renouncing 
all  but  him  and  his  fervice  ;  "  Whom  have  1  in  heav- 
en but  thee  ?"  And,  "  it  is  good  for  me  to  draw 
nigh  to  God,"  ver.  25.  28.  The  like  frame  of  fpirit 
we  find  in  David  ;  "  Surely,  goodnefs  and  mercy 
fhall  follow  me  all  the  days  of  my  life  :"  his  refult 
alib  is,  I  will  dwell  in  the  houie  of  God  for  ever," 
KJ.  xxiii,  6.  And,  that  thefe  were  not  temporary 

iits 


OF  PERSEVERANCE.  35j 

fits  and  flafhes,  but  from  a  fettled  principle,  is  furthef 
apparent  by  his  manner  of  reafonmg  ;  "  In  time  or 
trouble,  he  lhali  hide  me  in  his  pavilion  (no  (afer  place 
on  earth  nor  in  heaven),  and  now  fhall  my  head  be 
lifted  up  above  mine  enemies  round  about  me,"  Pflil. 
xxvii.  5.  But  what  follows  upon  this  mounted  aflur- 
ance  ?  <c  Soul,  take  thy  eafe,  eat,  drink,  and  be  mer- 
ry ?"  O  !  no  :  but,  «  therefore  will  I  offer  facritices 
ofjoy  ;  "  I  will  fing,  yea,  I  will  ling  praifcs  unto  the 
Lord  1"  Pfal.  xxvii.  6.  he  was  now  upon  his  high 
places,  out  of  the  reach  of  danger  j  but  did  not  grow 
rcmifs  upon  it,  reftrain  prayer,  and  give  over  calling 
upon  God  ;  but  falls  the  more  fervently  upon  that 
which  fhall  be  the  upfhot  of  all  in  heaven  :  he  would 
rather  have  been  remifs  without  this  aflurance,  as 
himfelf  prefently  acknowledged  :  "  I  had  fainted, 
unlels  I  had  believed  to  fee  the  goodnefs  of  the  Lord 
in  the  land  of  the  living,"  ver.  15.  So  Paul's  aflur- 
ance of  obtaining  what  he  run  for,  was  a  mighty 
(lengthening  to  him  in  his  race  :  who  fo  crucified  to 
the  world  as  Paul  ?  fo  abundant  in  all  kind  of  fcrvice, 
or  more  ready  to  die  for  Chrift,  than  he  ?  who  yet 
had  the  fullefl  aflurance  of  holding  out,  and  of  receiv- 
ing the  crown  of  righteoufnefs  at  laft  ;  and  that  noth- 
ing mould  feparate  him  from  it.  By  thefe  ye  may 
gather,  that  believers  are  of  a  nobler  extrad,  than  to 
love  God  the  lefs,  becaufe  he  loves  them  fo  much  -t 
and  that  it  is  no  trivial  flander,  to  infinuate  that  be- 
lievers (efpecially  luch  as  have  aflurance),  are  moft 
expofed  and  given  to  backflidmg  :  which  is,  fure,  an 
unnatural  confequent  of  their  being  "  fealed  to  the 
day  ot  redemption."  Such  objections  do  alfo  argue 
the  authors  of  them,  not  well  acquainted  with  the 
goodly  ways  of  God,  nor  with  that  fpiritual  obliging 
iweetnefs  that  is  found  in  them  :  which  any  one,  who 
hath  tafied  thereof  in  truth,  would  not  turn  from,  al- 
though his  future  happinefs  were  not  concerned  in  it. 
Nor  do  they  confider  the  frame  and  nature  of  the  new 
creature,  which  hath  fpiritual  fenfes,  fitted  to  diicern 
what  makes  for  its  own  prefer  vat  ion,  and  whatagainft 

it. 


356  A  PRACTICAL  DISCOURSE 

it.  Had  you  fifteen  years  added  to  your  life,  and  a 
•certainty  of  it  ;  would  you  therefore  forfake  your 
food,  and  difufe  the  ordinary  means  of  preferving  life  ? 
The  Jews  had  an  abfolute  promife,  that  God  would 
fave  Jerufalem  from  the  king  of  Aflyria,  who  then  be- 
fieged  it  :  did  they  fct  open  their  gates,  and  draw  off 
their  guards  upon  it  ?  Senfe  and  reafon  would  teach 
them  otherwife,  which  grace  does  not  deftroy,  but 
perfect.  It  is  a  (park  of  that  heavenly  fire,  which 
cannot  live  out  of  its  element,  nor  can  all  the  waters 
under  heaven  quench  it.  It  is  a  participation  of  the 
divine  nature,  and  fo  loves  and  hates,  as  the  Father  of 
it  doth  ;  and  it  will  cleave  to  him  in  every  flate  :  "  If 
he  fave  me  alive,  1  will  ferve  him  ;  if  he  kill  me,  I 
will  yet  truft  in  him  ;"  in  life,  and  in  death,  1  will  be 
the  Lord's.  This  is  the  natural  difpofition  of  the  new 
creature,  it  favours  only  the  things  which  are  of  God  : 
and  the  higher  taftcd  they  are  by  affurance,  the  more 
is  he  aloft,  and  above  the  lure  of  carnal  divertilements, 
not  to  be  governed  or  led  by  them.  Therefore,  let 
God  be  true,  and  his  prophets  and  apoftlesbe  reckon- 
ed for  faithful  witneffes,  and  every  one  that  fpeaks 
otherwife  a  liar. 

The  next  thing  in  courfe  is,  to  confider  what  im- 
provement may  be  made  of  this  doctrine  ;  which  one 
would  furely  conclude  of  very  great  uferulnefs,  fince 
the  Scriptures  are  io  greatly  concerned  about  it.  In 
.general,  it  affords  matter  of  eminent  fupport  to  be- 
lievers ;  efpecially  in  difficult  cafes  :  it  alib  evinceth 
matter  of  duty  on  the  believer's  part  ;  and  from  the 
examples  fore- quoted,  fomething  of  direction  in  refer- 
ence to  both  ;  which  1  mail  here  put  intermixedly. 

Infer.  I.  Stand  ftill,  and  behold  the  falvation  of 
the  Lord  !  and  at  the  fight  of  this  great  thing,  fay  in 
your  hearts,  with  an  holy  aftonifhment,  "  What  hath 
*God  wrought  •!"  Let  your  iouls  be  filled  and  enlarged 
with  everlafting  admirings  of  that  grace  (that  fover- 
eign  grace)  which  has  fo  impregnably  fecured  the  ial- 
vation  of  his  chofen,  that  no  manner  of  thing,  wheth- 
er within  them  or  without  them,  (hall  be  able  to  de- 
feat 


OF   PERSEVERANCE.  357 

feat  it,  or  hinder  them  of  it  ;  "  no,  not  the  gates  ot 
hell  :  nay,  not  fo  much  as  one  of  the  ftakes  th 
fhall  be  removed,  and  that  forever.  Shaken  you  miy 
be,  and  tofled  with  a  temped  ;  but  not  over-turned, 
becaule  ye  have  an  eternal  root.  Electing  love  is  of 
that  ibvereignty,  that  it  rules  and  over-rules  all,  both 
in  heaven  and  in  earth  :  Chrift  Jefus,  our  Saviour 
and  Lord,  the  Holy  Ghoft,  our  Sanctifier,  Counfcl- 
lor,  and  Comforter  ;  in  all  they  have  done,  do,  or 
will  do,  do  ftill  purlue  that  fcope.  All  ordina: 
providences,  temptations,  afflictions,  and  whatever 
can  be  named  (whether  good  or  bad  in  itielf),  liie, 
death,  things  prefent,  and  things  to  come,  are  all 
made  fubfervient  to  the  decree  of  Election  ;  and  doj 
all  work  together  to  bring  about  its  mod  glorious  de- 
(Ignment.  If  the  courfe  and  conducl  of  common 
providences  were  lively  delineated,  it  would  yield  an 
illuftrious  profpect  :  how  much  more  the  conducl, 
order,  and  end,  of  thofe  fpecial  providences,  which 
are  proper  to,  and  converlant  about  election  !  when 
all  the  pieces  thereof  fhall  be  brought  together  and 
fet  in  order,  how  beautiful  it  will  be  !  angels  anJ 
men  mall  ihout  for  the  glory  of  it  !  then  it  will  be 
evident,  God  hath  done  nothing  in  vain,  or  imperti- 
nent to  your  blefiednefs  :  that  whatever  hath  befallen 
you  here  (however  contrary  to  your  prefent  fenfe  and 
opinion  of  it),  was  difpenfed  in  very  faithfulnefs  to 
you  :  that  if  any  of  thofe  manifold,  and  feemingly 
crofs  occurrences,  you  have  been  exercifed  with,  had 
been  omitted,  it  would  have  been  a  blank  in  your  fto- 
ry,  a  blot  in  your  efcutcheon  of  honour.  When  you 
fhall  fee  what  contrivances  have  been  againft  you  ; 
what  art,  fubtilty,  malice,  and  power,  they  were  agi- 
tated with  ;  how  unable  you  were,  of  yourfelves,  to 
forefee,  prevent,  avoid,  or  repel  them  ;  and  how  all 
the  attributes  of  God  and  his  providences,  each  one 
in  its  time  and  place  (which  was  always  moft  (eafona- 
ble),  came  in  to  your  refcue,  retorting  on  your  ad- 
veriaiies,  and  faieguarding  you  ;  yea,  how  that  which 
was  death  in  itfelf,  was  made  to  work  life  in  you,  how 

anvable 


358  A  PRACTICAL  DISCOURSE 

a  Triable  and  admirable  will  the  ftory  of  it  be  !  that 
when  your  faith  was  weak,  the  Lord  did  not  with- 
draw from  you  ;  that  when  it  was  at  its  height  and 
flrength,  he  then  did  tor  you  above  all  you  could  be- 
lieve or  think,  and  through  an  unfpeakable  prefs  of 
difficulties  and  contradictions,  he  carried  on  his  work. 
in  you  ;  even  bearing  you  on  eagles  wings,  until  r,e 
had  brought  you  to  himfelf  :  how  will  you  magnify 
his  work,  and  admire  it  then  !  Begin  it  now. 

Infer.  II.  Let  us  ftudy  more  the  knowledge  and 
contents  of  this  great  truth  of  believers  invincible 
Perfeverance  ;  the  rife,  prpgrefs,  and  tendency  of  it, 
and  what  advantages  it  yields  to  us  :  which  are,  in- 
deed, many  and  very  considerable. 

i.  As  it  is  a  part  of  the  doctrine  of  election,  which 
teacheth,  that  nothing  in  us,  but  grace  and  love  in 
God,  was  the  only  original  caufe  of  our  falvation  : 
the  knowledge  whereof  will  work  in  the  foul  an  holy 
ingenuity  and  love  towards  God,  whom  nothing  of- 
fends but  fin.  Simon  anfwered  right,  when  he  faid, 
"  He  that  had  moft  forgiven  him,  would  love  mod," 
Luke,  vii.  45.  whence  it  follows,  that  he  who  believes 
the  free  re  million  of  all  his  fins,  from  firft  to  lad,  muft 
needs  love  Gcd  more  than  he  v>ho  believes  only  the 
pardon  of  thofe  that  are  pad  ;  and  that  fo,  as  that 
they  may  all  be  charged  upon  him  again  :  or  if  not, 
thit  yet  he  may  poffibly  peri(h  for  thofe  to  come,  per- 
haps in  the  laft  moment  of  his  life  :  for  he  is  not  fure 
(nay,  it  is  very  doubtful,  if  dependent  on  his  own  nat- 
ural will)  that  faith  and  repentance  fhall  be  his  laft 
act.  Now  this  grace  of  love  being  the  ftrongeft  and 
tnoft  operative  principle,  he  that  is  led  by  it  muft  act 
accordingly  ;  that  is,  yigoroufly,  and  without  weari- 
nefs,  as  Paul  did.  And  Jofeph  having  received  large 
tokens  of  God's  love  to  him,  and  expecting  more,  yet 
argues  againft,  and  (with  an  holy  dildain  and  flight) 
puts  by  the  temptation  :  "  How  can  I  do  this,  and 
fin  againft  God,"  who  hath  dealt,  and  will  deal  fo 
bountifully  with  me  !  Divine  love  is  of  infinite  effi- 
cacy. 

2.  As 


OF  PERSEVERANCE.  359 

2.  As  it  teacheth  the   foul  to  depend  upon    God 
for  its  keeping,  as  having  his  almighty  power  abib- 
lutely  engaged  for  it.     Whereas,  it  the  efficacy    and 
event  of  all  that  God  doth  for  me,  fhould  depend  up- 
on fomething  to  be  done  by    myteif,   who   am  a  frail 
creature,  and  prone  to  revolt,  I  mould  ftill  be  in  fear, 
becaufe  ftill  in  danger  of  falling,  and  lofing  all  at  lall  : 
and  this  fear  being  an  enfeebling  paflion,  mud  needs 
render  my  refiftance,  and  all  my  endeavours,  both 
irregular   and   weak  ;  whereas  a   magnanimous    and 
fearlels  fpirit,  who  fees  himfelf  clothed  with  a  divine 
power,  ihall  have  his  wits   (as  we    fay)    more   about 
him,  to  difcern  dangers  and  advantages,  and,  confe- 
quently,  how  to  efchew  the  one,   and   improve    the 
other. 

3.  As  it  gives  afTurance,  "  our  labour  fhall  not  be 
in  vain."     This   made   thefe   believing    Hebrews  to 
ct  endure  that  great  fight  of  afflictions,   and  to  take 
joyfully    the    fpoiling  of  their  goods  ;  becaule  they 
knew  they  had  in  heaven  a  better  and  more  enduring 
fubftance."     All  maaner  of  accomplifhments  put  in- 
to one,  and  made  your   own,  would  not  fo  invincibly 
ileel  your  foreheads,  and  (Irengthen  your  liearts,  as  to 
be  fure  of  (uccefs,  and  to  come  off  conquerors  at  lad  : 
the  apoftle,    therefore,   brings  it  in  as  the  higheft  en- 
couragement in  our  chriftian  warfare,   Rom.  vi.  14. 
chap.  viii.  37.     And  our  blcfled  Lord  himfelf  (who, 
of  all  others,  had  the  hardeft  taik  to  perform),  it  made 
"  his-face  as  a  flint,  becaufe  he  knew  he  fliould  not 
be  confounded,"  Ifa.  K  7. 

Infer.  III.  Make  it  one,  and  that  a  main  part  of 
your  bufmefs,  to  foil  and  dilprove  the  objections  that 
are  brought  againfl  this  doctrine  ;  and  your  neareft 
way  to  it  is,  by  "  growing  in  grace,'*  2  Pet.  iii.  18. 
with  chap.  i.  5 — 10.  i.  Lay  afide,  and  cad  away 
every  weight  ;  efpecially  the  iin  that  doth  moil  eafily 
befet  you  ;  your  bolom  fin,  whatever  it  be  ;  caft 
them  to  the  moles  and  to  the  bats  ;  they  are  not  fit 
mates  for  day-light  creatures,  i  ThefT.  v.  5.  6.  It  is 
*  noble  prize  you  run  tor  5  therefore  clog  not  y°ur- 


360  A  PRACTICAL  DISCOURSE 

felf  with    any   thing  that  may  hinder  or  retard  your 
pace.     2.  Keep  yourfelves  in  the  love  of  God  ;  main- 
tain a  fpiritual  fenie  of  his  love  to  you,  and  a  lively 
anfwer  of  holy   affections  towards   him.     Whatever 
may  tend  to  obfcure  or  lelFen  your  fenfe   of  it,  have 
nothing  to  do  with  it  ;  keep  yourfelves  from  idols  ; 
let  nothing  have  an  intereft  in  your  love   but  God  ; 
and  all  things  elfe,  but  in  fubordination,  and  with  re- 
ipecl  to  him  only.     3.  Watch  againft  the  beginnings 
and  very  firft  motions  of  fin  ;  nip  it  in  the  bud  ;  ab- 
ftain  from  all  appearance  of  evil  ;  and  walk  not  on 
the  brink  of  your  liberty.     It  is  eafier  to  keep  out  an 
invader,  than  to  expel  him  being  enterred  ;  to  ! 
down  a  rebel,  and  prevent  his  riling,  than  to  con 
him  when  he  is  up.     Great  and    black  clouds  have 
imall  beginnings ;  the  bignefs  of  your  hand,  at  firft, 
may  rile  and  fpread  foas  to  cover  the  whole  heovens  ; 
therefore,   keep  off  (in  at  ftaff's  end.     4.  Be  diligent 
and  induftrious  in    it.      Think   not,    becaufe   it   is 
God  who  performeth  all  things  for  you,  that  therefore 
you   may  fit  ftill,   or  be  remits  in  your  duty  :  your 
arms   and  armour  were  not  provided  to  run;  in  your 
tent.    There  may  be,  indeed,  fuch  a  juncture  in  prov- 
idence, that  it  may  be  your  duty,  and,  confequently, 
your  ftrength,  to  fit   ftill  (as  was  theirs  at  the  Red 
Sea),  Exod.  xiv.  13.  this  is,  when  all  farther  motion 
is  fhut  up   to  you  ;  and  then  the  Lord  will  do  his 
work  without  you  :  but  ufually  there  is  fomething  to 
be  done  on  our  part.     Though  the  Lord  would  go 
forth  before  David,  and  (mite  the  Fhiliftines,  yet  Da- 
vid  muft   beftir  himfclf,  2  Sam.  v.  24.     This  thing 
is  conftantly  to  be  affirmed,   that    tf  they  who   have 
believed  in  God  be  careful  to  maintain  good  works," 
Tit.  iii.  8.  and  do  it  the  rather,  "  to  cut  off  occaiion 
from  them  which  defire  occaiion  ;  that  wherein  they 
g'ory,  they  may  be  found  even  as  we,'*  2  Cor.  xi.  22. 
5.  Cleave  to  Jefus   Chrift,   and  to  him  only  ;  and 
truft  not  to  your  holding  of  him,  but  to  his  holding 
of  you.     This  did  David,  when  he  {ays,  "  thou  hold- 
ell  me  by  my  right  hand,"  Pfal.  Ixxiii.  23.     Follow 

him, 


OF  PERSEVERANCE.  3fi 

him,  as  men  follow  the  court,  whofe  dependence  w 
upon  it.  While  following  him,  you  cannot  do  amils  j 
nor  want  any  good  thing,  whether  for  counfel,flr  n 
or  otherwife.  6.  Forget  what  is  behind,  and  pi-els 
on  towards  perfeftion  }  that,  if  poffible,  you  may  at- 
tain to  the  rciurreclion  ot  the  dead,  that  is,  to  be  per- 
fedly  holy.  Though  perfectnels,  in  the  perfediou  of 
it,  is  not  attainable  here  ;  yet  the  higher  you  a!mt 
the  higher  fhall  your  attainment  be,  and  the  farth  r 
off  from  lofing  what  you  have  got.  Keep  the  rrnrk 
ftiii  in  your  eye,  and  (hun  whatever  might  intercept 
your  fight  of  it.  Thefe  are  fome  of  the  ways  to  make 
your  calling  and  election  fure  :  and  if  ye  do  thefc 
things,  ye  fhall  prove  this  doctrine  to  be  true  ;  and 
either  prevent  or  retort  thofe  carnal  and  groimdlefs 
calumnies  that  are  brought  againft  it. 

Infer.  IV.  Since  there  are  fuch  argument's  for  be- 
lievers Perfeverance,  let  us  all   fo   demean    ourfelves 
that  we  may  have  them  all  Hand  on  our  fide,  for  proof 
and  evidence  that  we  are   of  that  happy   remnant, 
whom  he  hath  made  and  wrought  for   this   felt-fame 
thing  :  and  as  it  was  his   purpofe,    fo   let   it  be  our 
fpirit  and  practice,  to  glorify  the  riches  of  his   grace. 
i.  If  born  of  God,  let  us  mew    forth    the   virtues  if 
our  Father,  and  bear  ourfelves  as    his   children,    both 
towards  him,  and  towards  the  worlJ.     Let  us  live  up- 
on him,  and  live  to   him  ;  rejoicing  always   before 
him  ;  fir  It,  for  his  own  blefTednefs,  and  then  for  ours, 
as  derived  from  his,  and  by  him   referved    in    heaven 
for  us ;  and  all,  as  defigning   to  honour  him  as   our 
Father.     2.  If  we  have  faith,  let    it   appear  by  our 
works.     It  rnuft  be  fome   fingular   thing  that    mult 
diftinguim.  us  from  other  men  :  it    is  not  profeflion, 
nor  words,  nor  actions  neither  (as  to   the   matter  d 
them,  and  fo'far  as  villble  to  men),  that  will  approve 
us  believers  ;  but  the  principle   whence    they  grow, 
and  the  end  they  drive  at  :  tbe   refult  of  Abraham's 
faith  was,  to  give  glory  to  God,  and  fo  will   ours,   if 
Abraham's  feed.     3.  Let  us   carry   ourfelves,   under 
ail  difpenfations,  not  only   quietly,  but   thankfully  ; 

and 


362  A  PRACTICAL  DISCOURSE 

and  fo  as  to  anfwer  God's  end  :  walk  humbly  ;  hare 
the  thing  that  is  evil  ;  have  the  world  under  your 
feet  ;  efteem  precioufly  of  Chrift  :  honour  his  ordi- 
nances ;  let  every  grace  have  its  perfect  work  ;  and 
rejoice  in  hopes  of  that  glory,  which  all  thefe  things 
are  preparatory  to.  4.  If  one  with  Chrift,  and  he 
our  Mediator,  then  let  us  walk  as  he  walked  ;  who 
held  his  own  will  always  fubjed:  to  his  Father's  ; 
reckoning  it  his  meat  to  do  his  will,  and  to  finifh  his 
work  :  let  us  alfo  wait  his  advice  and  counfel  in  eve- 
ry bufinefs,  and  follow  it  ;  commit  our  caule  to  him, 
and  intereft  him  in  all  our  concernments.  5.  Apply 
yourielves  to  every  attribute  of  God,  according  to 
the  prefent  occafion  ;  and  dwell  upon  them,  and  leave 
them  not  until  you  have  the  grace  and  help  intended 
by  them.  They  are  all  made  over  to  the  heirs  of  fal- 
vation,  to  live  upon  :  let  it  not  be  faid,  that  in  the 
midft  of  our  abundance  we  are  in  ftreight  !  6.  If 
made  for  the  glory  of  God,  make  good  your  end  : 
he  is  glorious  in  holinefs,  and  by  holinefs  only  can 
you  glorify  him.  Bear,  therefore,  on  the  forehead  of 
your  defigns  and  converfation,  that  royal  infcription, 
Holinefs  to  the  Lord  :  by  this,  you  will  fet  to  your 
leal,  that  "  God  is  true/'  and  approve  yourfelves  to 
be  children  that  will  not  lie.  It  will  alfo  be  of  fingu- 
iar  ufe  and  fervice  to  yourfelves,  as  to  that  other  end 
of  your  being  ;  that  you  have  glorified  "  God  on  the 
earth,"  will  be  a  fubftantial  argument  that  he  will 
glorify  you  in  the  world  to  come,  John,  xvii.  4.  For, 
though  your  perional  righteoufnes  be  not  your  title 
to  the  heavenly  inheritance,  yet  your  conftant  pro- 
gretfion  in  holinefs  will  be  your  bed  evidence  (next 
to  the  immediate  witneflings  of  the  Spirit),  that  you 
have  a  title,  and  that  your  title  is  good.  Since, 
therefore,  we  were  made  for,  and  expecl  fuch  things, 
what  manner  of  perfons  ought  we  to  be,  in  all  holy 
conversation  and  godlineis  ?  2  Pet.  iii.  n.  7.  If 
under  the  covenant  of  grace,  let  us  reckon  ourfelves 
(lengthened  with  all  might,  and  hold  to  it,  as  having 
all  our  falvation  in  it  i  both  keeping,  fupport,  recov- 
ery 


OF    PERSEVERANCE.  363 

cry,  and  fettlement,  grace  and  glory  :  not  minding  fo 
much  how  any  thing  looks  or  feels  at  preicnt,  as  the 
end  it  tends  to  ;  tor  if  the  end  be,  good,  the  means 
(as  fuch)  cannot  be  otherwife.  And",  truly,  we  cannot 
have  a  better  evidence  of  our  inttrell  in  this  coven- 
ant, than  a  total  devolving  and  calling  ourll-lvcs  up<  n 
it,  Ifa.  Ivi.  4.  6. 

And  well  it  is  for  us  (who  find  in  ourfelves  fo  great 
a  proneneis  to  backflidc)  that  our  eternal  condition 
doth  not  depend  on  ourfelves ;  but  upon  that  founda- 
tion of  God,  mentioned  in  Timothy,  where  the  apof- 
tle,  fpeaking  of  fome  who  had  made  fhipwreck  of  the 
faith  (left  true  believers  fhould  faint  in  their  minds, 
at  the  fight  and  apprehenfion  of  it),  he  tells  them,  that 
reverthelefs  (that  is,  notwithftanding  thiswoful  back* 
fliding  of  fome,  perhaps  of  eminent  profeffion,  yet) 
"  the  foundation  of  God  ftandeth  lure  ;"  q.  d.  That 
they  who  are  on  this  foundation  are  fure  to  be  kept  : 
and  he  confirms  it  with  this  feal,  "  the  Lord  know- 
eth  them  that  are  his  :"  he  knows  whom  he  hath 
chofen,  and  concerning  whom  he  hath  covenanted, 
that  "  they  (hall  not  depart  from  him  ;"  and  there- 
fore he  will  not  let  them  go  (they  (hall  be  kept  as 
thofe  feven  thoufand  were,  from  bowing  the  knee  to 
Baal)  ;  adding  this  caution  withal,  "  that  every  one 
which  nameth  the  name  of  the  Lord  mould  depart 
from  iniquity,"  2  Tim.  ii.  19.  which,  as  it  is  a  means 
of  God's  appointing,  to  keep  from  apoflafy  ;  fo  it 
fhall  be  to  them  an  evidence,  that  they  are  of  that 
foundation,  and  fhall  be  kept.  For,  it  being  his 
icope  to  comfort  believers  againft  their  mifgivings, 
which  arife  from  a  fenfr  of  their  own  weakneis,  and  a 
like  aptnefs  in  themfelves  to  refolt,  he  needs  mufl 
ufe  an  argument  fuitable  to  fuch  an  end  :  and,  there- 
fore, in  faying  the  foundation  of  God  ftandeth  fure," 
he  mud  intend,  believers  {landing  lure  upon  it  : 
the  (landing  fure  ot  the  foundation,  would  be  Irnall 
comfort  to  us,  if  yet  we  might  be  blown  off  it,  or  link 
befides  it.  Does  God  take  care  for  fparrows  ?  f  r 
oxen  ?  for  ravens  ?  much  more  tor  believing  fou's, 

who 


364  A  PRACTICAL  DISCOURSE 

who  have  committed  themfelves  to  his  keeping.  Let 
the  fowler  do  ail  he  can,  not  a  fparrow  (hall  fall  to  the 
ground  :  you  will  lay,  without  the  will  of  God  they 
cannot  :  and  the  will  of  God  is,  that  they  fhall  not  : 
"  A  thoufand  may  fall  at  his  fide,  and  ten  thoufand 
at  his  right  hand,  but  it  fhall  not  come  nigh  him," 
Pfal.  xci.  7.  He  that  determined  itich  a  fparrow 
i"hail  not  fall,  determined  alfo'to  prevent  that  which 
would  caule  him  to  fall  :  and,  therefore,  either  the 
fowler  (hall  not  find  the  bird,  or  the  bird  fhall  clif- 
cern  his  approach,  or  fmell  the  powder,  and  be  gone  ; 
or  it  he  moot,  he  fhall  mifs  his  mark  ;  or  if  he  hit,  it 
fhall  light  on  the  feathers,  that  will  grow  again,  or  on 
fome  fleihy  part,  that  may  be  licked  whole  ;  or,  per- 
haps, it  fhall  open  an  ulcer,  that  could  not  otherwife 
be  cured  :  a  believers  heel  may  be  bruifed,  but  his 
vital  parts  are  out  of  reach,  and  therefore  fafe. 

Infer.  V.  Let  this  dcdlrine,  of  believers  invincible 
Perfeverance  in  faith  and  holineis,  ftrcngthen  our 
hearts  againft  all  forts  of  doubts  and  fears,  which  may 
ariie  from  the  prefence  of  in-dwelling  fin,  with  its  fre- 
quent and  fturdy  in  furred  ions  ;  fince  "  he  that  hath 
begun  will  alfo  perfect  his  work  with  power,"  Phi.  i ,  6. 
Judge  righteous  judgment  :  of  ourielves,  indeed,  we 
cannot  think  worfe  than  we  deferve,  but  of  our  (late 
we  may  :  therefore,  for  help  in  this  cafe,  confider, 

i.  That  though  the  new  nature  (hall  certainly  ex- 
punge the  old,  at  laft,  the  work  is  not  perfected  here. 
But  take  this  for  your  prefent  relief,  that  the  beil 
principle  is  (till  predominant,  and  getting  ground, 
and  the  old  party  (hall  never  recover  its  wafting  con- 
dition :  for  the  kingdom  of  God  once  in  the  heart, 
will  iurely  work  and  fpread  itfelf,  till  the  whole  lump 
is  favoured  by  it,  Matt.  xiii.  31.  33.  "  To  him  that 
hath  (hall  be  given,"  chap.  xxv.  29..  "  He  that  hath 
life,  fhall  have  it  more  abundantly,"  John,  x.  10. 
As  it  was  God  who  'girded  you  with  llrength,  fo  he 
will  make  your  way  perfect,  Pfal.  xviii.  32.  Though 
faith  and  holineis  be,  at  prefent,  but  as  two  little 
flocks  of  kids;  and  fin,  like  the  Syrians  army,  fills 

the 


OF  PERSEVERANCE.  365 

the  country  ;  be  not  difmayed  ;  the  king  of  Ifrael 
will  clear  the  country  of  them  ;  his  "  Spirit  fhall  lift 
up  a  (landard  again  ft  them,"  lia.  lix.  19.  "And 
though  they  come  in  like  a  flood,  by  him  (kill  i 
proud  waves  be  flayed,"  Job,  xxxviii.  i  r.  The  1 
lays  to  you,  in  this  cafe,  as  he  did  to  Jeremiah  ;  '-  I 
have  made  thee  a  defenced  city,  an  iron  pi: Jar,  and 
brazen  walls,  againft  the  whole  land  :  they  (hall  light 
ag.iintt  thee,  but  they  (hall  not  prevail  againft  thee," 
Jer.  i.  18,  19.  or,  as  once  to  his  people,  concerning 
the  giant  Og  ;  "  Fear  him  not,  for  I  will  deliver  him, 
and  all  his  people  into  thy  hand,"  Deut.  iii.  2. 

2.  Tbis  ficknefs  is  not  unto  death.     The  confl:ct 
is  not  to  weaken  or  deftroy,  but  for  trial  and  impi 
merit  of  your  faith   and    other  graces  ;  the  very  trial 
whereof  is  precious,  i  Pet.  i.  7.  and  (hall  be  found  fo 
at  lad,   born  to  the  glory  of  him  that  tries  you,  and 
yours  who  are  tried.    Abraham,  David,  Job,  and  oth- 
ers, arc  pregnant  examples  of  this  ;  they  came   f<;i\!i 
like  gold,  more  pure,  iolid,  and  flexible.     David,  in- 
deed, though  he  held  faft  his  confidence  a  great  while, 
yet  ftill  being  purfued  and   overpreft,  every  day  in- 
volved in  danger  anew,  and  having  once  admitted  car- 
nal reafon  into  his  council,  he  began  to   flag  in  his 
faith  ;  "  I  lhall  one  day  perith — and   all  men  are  li- 
ars,"  i   Sam.  xxvii.  i.  Pfal.  cxvi.  n.  but  it  was  in 
his  hafte,  not   considering  the  fureaefs  of  an  abfohitc 
promife  ;  and,  therefore,  when  he  had  better  weighed 
it,  he  confefies  his  fault,  and    recovers  from  it  ;  and 
his  faith  was  improved  by  his  trial  :  for,  being  come 
again    to   himfelf,    he   comfortably   concludes,    that 
"  goodnefs  and  mercy  fhall  follow  him  all  the  days  of 
his  life  ;  and,  notwithftanding   his  pretent   exile,  he 
(hall  dwell  in  the  houfe  of  the  Lord  for  ever,"  Pi 
xxiii.  s. 

3.  Be  it  always  remembered,  that  God  reckons  ot 
a  man  according  to  what  his  mind  is  ;  and  you  ought 
fo  alfo  to  reckon  of  yourfelf.     This  was  Paul's  courfc, 
in  Rom.  vii.   where  he   thus  reaioncth  :  "  Now  if  I 
do  that  1  would  not,  it  is  no  more  I  that  do  it,   but 

fin 


366  A  PRACTICAL  DISCOURSE 

fin  that  dwelleth  in  me,"  Rom.  vii.  20.  before  con- 
vertion,  it  was  Saul,  but  now  it  is  fin.  Believers  may 
be  led  captive  (at  times),  even  after  they  have  {worn 
fealty  to  their  true  Lord  :  but  ftill  they  are  his  in 
their  m'nd,  and  that  is  their  mark.  It  is  the  fame 
with  that  in  John  ;  "  Whofoever  is  born  of  God 
doth  not  commit  fin  ;  and  he  cannot  fin,  becaufe  he 
is  born  of  God,"  i  John,  iii.  9.  that  is,  he  does  not, 
nor  he  cannot  fin,  as  the  devil's  children  do  ;  for 
their  wills  are  in  it  (which  alfo  is  their  mark),  accord- 
ing to  John,  viii.  44.  "  The  lufts  of  your  father  ye 
will  do  :"  but  a  regenerate  peribn,  "  the  evil  he  doth, 
he  allows  not."  And  this  is  a  flaying  consideration, 
that  if  "  with  our  mind  we  ferve  the  law  of  God,"  ic 
frnll  not  ruin  us,  that  "  with  our  flefh  we  ferve  the 
law  of  fin,"  Rom.  vii.  25.  but  how  mail  I  know  it  ? 
If  yc-j  be  forced,  you  will  cry  out  ;  and  if  you  cry,  it 
is  a  rape,  and  (hall  not  be  charged  to  your  account  ; 
ye  have  the  law  for  it,  in  Dcut.  xxii.  25,  26,  27. 
So,  he  that  kills  a  man  againfl  his  will,  is  not  reckon- 
ed a  murderer,  nor  worthy  of  death  ;  albeit  the  a& 
it  (elf  be  the  fame  that  another  man,  whofe  will  was  in 
it,  ihall  die  for,  Exod.  xxi.  13.  with  Deur.  xix.  4.  6. 
4.  Believers  are,  "  trees  of  righteouinefs,  and  of 
the  Lord's  own  planting  ;  and  therefore  they  mall 
not  fear  when  heat  cometh,"  Jer.  xvii.  8.  They 
have  their  autumns  indeed  (too  often),  and  blighting 
winds  (perhaps  in  the  fpring-time  to)  ;  and  alfo  lux- 
uriant branches  and  fuckers,  proceeding  from  the  old 
flock  ;  which  rob  the  good  ones  of  their  fap,  and 
make  their  fruit  lefs,  both  in  bulk  and  beauty  :  but 
ftill  their  fubftance  is  in  them,  and  therefore  they  re- 
vive and  flouriQi  again.  And  while  thofe  fuckers  are 
nipped  and  pruned  off,  the  true  branches  are  prelerv- 
ed  and  cherilhed,  John,  xv.  2.  "  They  (halt  bring 
forth  fruit  in  their  old  age,"  Pfal.  xcii.  14.  They 
that  are  now  (that  is,  once  ;  they  that  are  once)  the 
children  of  God,  fhall  never  be  otherwile  ;  fave  only 
in  a  greater  likenefs  to  their  father,  i  John,  iii.  2.  9. 
chap.  ii.  27.  2  John,  ver.  2.  And  though  their  liv- 
ing 


OF   PERSEVERANCE  367 

ing  on  him,  and  their  likenefs  to  him,  be  very  weak- 
ly fometimes  (as  the  natural  life  of  infants  is),  yet, 
being  born,  they  muft  be  kept  ;  and  the  will  and 
care  of  their  Father  is,  to  nurfe  them  up  to  a  peried 
man,  Eph.  iv.  13. 

You  will  fay,  perhaps,  that  never  had  any  fuch 
caufe  of  complaint  as  you  !  and  poflibly  it  may  be 
fo  ;  to  be  fure  you  know  not  that  they  had  :  and 
thofe  you  compare  yourfclf  with,  may  have  faid  as 
much  of  themfelves  ;  and  they  had  the  like  caufc  ; 
for  our  hearts  are  fafhioned  alike  ;  only  each  one  be(i 
knows  the  plague  of  his  own  :  Argur,  a  man  of  great 
wiidom  and  holinefs,  fays  of  himfelf,  that  he  was 
"  more  brutilh  than  any  man,'*  Prov.  xxx.  ^.  But 
fuppole  it  be  true,  that  others  corruptions  have  not 
broke  oat  as  you  have  done  -y  yet  may  not  this  put 
your  faith  to  a  (land  ;  much  lefs  make  you  weary, 
recoil,  or  to  faint  in  your  minds  :  for  the  fame  grace 
that  prevented  them,  can  pardon  you  j  and  will,  if 
vou  caft  yourfelves  upon  it.  Ye  may,  indeed  be  al- 
lowed to  complain  of1  your  fins :  for  nothing  elfe  have 
ye  to  complain  of  :  therefore  complain  and  cry  out 
as  loud  as  you  will,  "  O  wretched  man  that  I  am  ! 
who  ihall  deliver  me  from  this  body  of  death  ?"  but 
withal,  betake  you  to  the  fame  refuge  that  he  did, 
and  abide  by  it  ;  "I  thank  God,  through  Jeius 
Chrift  our  Lord  !"  Rom.  vii.  24,  25.  Here  you 
may  triumph  over  all,  both  complaints,  and  the  caufes 
of  them. 

It  muft  always  be  granted,  that  to  deal  with  fin, 
combined,  intrenched,  fortified  as  it  is,  is  a  great  un- 
dertaking, and  yet  may  be  undertook,  and  g^-ru*  thro* 
wi:h  too  ;  there  is  no  retreat  to  be'  ibunded,  nor  ar- 
mour provided  for  your  back  ;  every  child  of  Adam 
muft  either  kill  or  be  killed  in  this  combat  ;  there  is 
no  compounding  the  difference,  nor  difcharge  in  this 
warfare,  until  the  day  be  perfectly  won  :  but  what  a 
recruit  is  there  levied,  and  always  ftand  ready,  as  a 
fure  referve,  that  though  the  conflict  be  iharp,  the 
fuccefs  is  lure  !  and,  in  order  thereto  (amongft  other 

rules 


363  A  PRACTICAL  DISCOURSE 

rules  and  articles  of  war,)  bear  in  mind  thefe  few  fol- 
lowing, (i.)  Intangle  not  yourfelf  ;  but  fhun  and 
avoid  whatever  may  prove  a  cleg,  or  unfit  you  for 
duty.  (2.)  Exercife  yourlelf  in  handling  your  fpirit- 
ual  arms,  eipecially  that  of  your  faith.  (3.)  Stand 
on  your  guard  watchfully  -,  that  ye  be  not  furprifed 
by  iudden  excuriions,  or  under  pretence  of  friendship. 
(4.)  Arm  yourfeif  with  the  fame  mind  that  was  in 
Chrift  ;  fet  your  face  as  a  flint,  and  conclude  that  ye 
fball  not  be  coniounded.  (5.)  Submit  to  the  place 
your  genera]  hath  fet  you  'in  ;  it  mull  have  been 
iome  body's  lot,  and  v-hy  not  yours  ?  and  the  hotter 
it  is,  the  more  honourable;  remembering  withal,  that 
when  temptation  was  appointed,  then  alio  was  ordain- 
ed a  way  lo  efcape  ;  and  this  you  are  told  of  before- 
hand, that  "  you  ni'gkt  be  able  to  bear  it,"  i  Cor. 
x.  13.  (6.)  Look-  that  ye  fight  with  proper  weapons  3 
which  are  only  to  be  had  at  the  covenant  of  gtace, 
and  the  crofs  of  Chrift  ;  and  there  they  are  never 
wanting  :  and  be  lure  ye  go  not  down  to  the  Philif- 
tines,  either  to  forge  or  iharpen.  (7.)  Fight  not  as 
one  that  beats  the  air  ;  but  as  having,  indeed,  a 
fturdy  aclveriary  to  deal  with,  whom  yet  you  are  fure 
to  overcome.  (8.)  Look  ftiil  on  your  Captain,  to 
obiervc  what  he  fays  and  does,  and  do  likewife  :  to 
lake  up  the  crofs  and  endure  hardfhip,  are  neceflary 
accoutrements  for  a  foldier  of  Chrift.  (9.)  Wait  on 
the  Lord  to  reaew  your  flreng{h  ;  who  then  bcftirs 
himfelf  mod,  when  your  ftrength  is  gone  ;  he  then  lays 
hold  upon  fhield  and  buckler,  and  Hands  up  for  your 
help,  Pfal.  xxxv.  2.  (10.)  Laftlyt  (and  to  influence 
all)  mind  the  Lord  of  his  covenant }  even  then,  when 
yourfelf,  perhaps,  think  on  it  with  trouble,  as  doubt- 
ing your  intereft  in  it.  Pray  him  to  remember  it  for 
you  j  and  with  the  fame  good  will  wherewith  he  made 
u  :  befeech  him  to  look  en  his  bow  in  the  cloud, 
which  himfelf  hath  fet  there,  as  a  fure  lign  between 
him  and  you ;  that  though  the  fides  be  red  and  low- 
ring,  the  clouds  return  after  the  r.iin,  and  the  billows 
go  over  your  head,  you  (hall  net  be  deluged  by  them  : 

by 


OF   PERSEVERANCE 


3*9 


by  this  it  is  that  ye  are  hedged  about,  and  walled  up 
to  heaven.  Therefore  (land  not  like  men  in  iuf- 
pence,  as  unrefolved  to  fail  on,  or  doubtful  how  to 
come  off;  but  on,  on  ;  the  day  is  your  own  ;  the 
Lord  of  hofts  purfues  them,  and  "  let  all  the  fons  of 
God  fhout  tor  joy." 

Info;  VI.  Since  believers  only  are  interefled  in  the 
covenant,  and  that  faith  is  a  neceffary  inllrument, 
which  the  covenant  will  not  work  without,  and  without 
which  you  cannot  work  with  it,  nor  fee  your  intereft 
in  it  ;  look  well  to  your  faith  :  firft,  that  it  be  of  the 
right  kind ;  fuch  as  renounces  felf  and  lives  upon  grace : 
and  then  having  found  it  fuch,  be  fure  ye  keep  it  well, 
and  improve  it  to  the  utmoih  Two  ufes,  efpecially, 
are  to  be  made  of  it :  i.  As  your  fhield,  to  fupply  the 
place  of  all  other  pieces  of  your  armour,  when  broken 
or  loofe,  as  well  as  to  fafe-guard  them  when  they  are 
\vholeand  tight  about  you.  If  your  helmet  be  out 
of  the  way,  and  fieiy  darts  come  pouring  down,  hold 
up  your  faith  between  your  head  and  them  :  faith  is 
the  trueit  quench-coal  to  the  fire  of  hell.  If  your 
fword  be  forgot,  or  laid  afide,  or  wants  an  edge,  &V. 
your  ihicld,  if  well  applied,  will  retort  your  enemy's 
weapons  on  his  own  head.  2.  Faith  is  your  fpiritual 
optic,  whic,h  fhews  you  things  of  greateft  moment, 
and  not  otherwife  vifible  ;  even  chariots  and  horlemen 
of  fire,  are  not  diicernable  without  it.  If  temptations 
from  the  world  do  endanger  you,  turn  your  faith  that 
way,  and  through  it  view  and  confider  how  mallow 
and  fhort-lived  the  pleafures  of  it  are,  and  how  mo- 
mentary your  iufferings.  Then  look  at  the  world  to 
come,  the  glory  of  it,  and  your  intereft  in  it,  and  how 
much  your  crown  will  be  brightened  by  the  trials  you 
have  paired  under  here,  and  dwell  on  the  contempla- 
tion of  it.  Bend  not  your  eye  io  much  on  the  peril 
and  length  of  your  paliage,  as  on  the  longed-for  fhore 
that  lies  beyond  it  :  and  reckon  the  (urges  of  that 
dreadful  gulph  which  is  yet  betwixt  you  and  it,  but  as 
i:>  many  ltrok.es  to  waft  you  thither.  This  was  the 
coutie  that  Moles  took,  Hcb.  xi,  26.  and  Chrift  him- 
Z 


370  A  PRACTICAL  DISCOURSE 

{elf,  chap.  xii.  2.  Nothing  (o  blunts  the  edge  of  Sa- 
tan's temptations,  or  the  world's,  as  this  faith  of  God's 
elect.  Therefore,  fee  that  you  hold  fail  your  faith  ; 
keep  it  as  your  life  (keep  that  and  it  will  keep  you,) 
'and  let  it  not  go  until  ye  die.  Then,  indeed,  it  will 
leave  you,  becaufe  then  it  will  have  done  you  all  the 
fervice  it  can,  even  the  whole  of  what  it  was  ordained 
for.  But  (hall  faith  then  be  diffjlved  and  go  to  noth- 
ing ?  I  would  rather  exprefs  ir,  as  the  apoftle  doth  the 
flate  of  the  faints  that  (hall  be  found  alive  at  Chrift's 
coming,  "  they  fhall  not  die,  but  they  fhall  be  chang- 
ed," i  Cor.  xv.  51.  Faith  lhall  then  be  turned  into 
light*  and  we  (hall  have  the  real  prefence,  full  poflef- 
iion,  and  perfect  fruition  of  that  blefTednefs  we  have 
believed  and  hoped  for.  And  then  ihall  we  fay  to  our 
glorious  Redeemer,  thou  art  the  God  that  baft  fed  me 
all  my  life  long  ;  thy  flefh  has  been  meat  indeed,  &  thy 
blood  drink  indeed  :  many  a  good  meal  have  I  had  upon 
it  in  the  valley  of  Baca  ;  even  feafts  of  fat  things,  &  wine 
on  the  lees  :  other  bridegrooms  and  fayiours  have  done 
worthily,but  thou  excelled  them  all  ,  they  fet  forth  their 
bed  at  firft,  but  thou  haft  kept  the  good  wine  until  now ! 
Infer.  VII.  Gather  hence  both  the  reafon  and  ra- 
tionality of  the  faints  defires  to  be  diffolved,  Phil.  i\ 
23.  They  knew,  that  when  this  earthly  tabernacle 
went  down,  they  had  a  better  and  more  capacious 
building  in  heaven,  2  Cor.  v.  i,  2.  They  alfo  found, 
that  fpirits,  dwelling  in  flefh,  are  too  much  ftraitened 
and  infirm,  either  to  bear  the  glory  they  were  made 
for,  or  to  exprefs  an  anfwerable  thankfulnefs  for  it  : 
and  for  this  they  groaned  ;  not  to  be  unclothed,  as 
weary  of  their  preient  ftate  ;  but  to  be  clothed  upon 
1  wfth '  their  houfe  from  heaven,  ver.  4.  They  were 
now  the  fons  of  God,  i  John,  iii.  2.  but  what  they 
fhould  be,  and  fain  would  be,  did  not  appear  to  them, 
nor  could,  until  the  vail  was  rent,  which  hung  (as  yet) 
between  them  and  the  holy  of  holies.  The  firft  fruits 
of  the  Spirit,  Rom.  viii.  23.  2  Cor.  i.  22.  which  were 
both  an  earneft  and  foretafte  of  future  glory,  Eph.  i. 
inipired  tiiem  with  fervent  defires  of  liberty  ;  that 

glorious 


OF  PERSEVERANCE.  37, 

glorious  liberty  which  belonged  to  them,  as  being  the 
Ions  of  God,  Rom.  viii.  21.  They  had,  by  faith,  laid 
hold  on  eternal  life  :  this  they  had  ftill  in  their  eye, 
and  earneflly  purfued  :  and  fo  intent  they  were  upon 
it,  that  they  even  forgot  what  was  behind,  Phi!,  iii. 
14.  though  very  memorable  in  its  time  :  the  much 
they  had  attained,  they  counted  for  nothing,  to  what 
was  coming  ;  nor  reckoned  for  any  coft,  to  gain  that 
ineftimable  pearl,  namely,  the  prize  of  the  high  calling 
of  God  in  Chrift,  Phil.  iii.  13.  This  they  knew  was 
a  thing  too  big  for  mortal  fenies,  though  as  highly  re- 
fined and  fublimated  as  capable  of  while  mortal,  and 
therefore  longed  for  that  day,  when  immortality  fhould 
be  their  clothing.  The  love  of  God  fhed  abroad  in 
their  hearts,  Rom.  v.  5.  had  given  luch  a  divine  tinc- 
ture, and  fo  transformed  and  widened  their  fouls,  as 
nothing  could  fatisfy,  but  that  immenfe  deep  from 
whence  it  came.  They  knew,  that  when  Chri:t,  their 
life,  fhould  appear,  they  mould  be  like  him,  and 
fhould  fee  him  as  he  is,  Col.  iii.  4.  not  under  fhadows, 
as  of  old  ;  nor  in  a  ftate  of  humiliation,  as  when  upon 
earth  ;  nor,  as  fince,  under  memorials  and  reprefenta- 
tions  ;  but  in  his  ftate  of  glory  :  the  fight  of  which 
would  transform  them  into  his  image  indeed  ;  and 
until  then  they  could  not  fay,  it  is  enough.  They 
knew,  that  the  very  quentefftnce  of  heavenly  beatitude 
confifts  in  the  vifionof  God  ;  and  that  heaven  itfelf, wich 
all  that  innumerable  company  of  angels,  and  fpintsot 
juft  men  made  perfcdt  (though  a  very  glorious  and  defir- 
able  fociety),  would  not  fatisfy  heaven-born  fouls,  if 
the  Loi:d  himfelf  were  not  there  in  his  glory  :  hence 
thofe  holy  exclamations  and  outcries,  "  whom  have  1 
in  heaven  but  thee  !"  Pfal.  Ixxiii.  25.  and,  «  when 
{hali  I  come  and  appear  before  God,"  Plal.  Ixiu  2. 
Good  Jacob  would  go  and  fee  his  beloved  Jofcph  be- 
fore he'died  ;  and  thefe  would  die  to  go  and  fee  their 
Thus  does  the  kingdom  of  heaven  (as  it  were)  iufTer 
violence  a  fecond  time  from  the  heirs  of  iaivation  ; 
they  know  it  is  theirs  ;  and  that  they  were  wrought 
for  that  felf  fame  thing  ;  and,  being  theirs,  they  might 

lawfully 


37*  A  PRACTICAL  DISCOURSE 

lawfully  tike  it>  by  force  upon  all  carnal  impediments, 
Mitt,  xi,  12.  2  Cor.  v.  5. 

Infer.  VIII.  To  dole  all  :  you  have  feen  what  Paul 
and  otheis  did  ;  go  you  and  do  likewise  >  "  haften  to 
the  day  of  God,"  2  Pet.  iii.  1 2.  and  w  »it  for  it,  as  they 
{hat  watch  for  tire  mrrning*  i.  Affectionately,  as  a 
t-hiug  greatly  defirable,  etpeeially  after  a  dark  and  toil- 
forne  night.  2.  Patiently,  and  with  quietnefs  ;  not 
precipitatiilg,  but  as  knowing  it  will  come,  and  that 
in  the  fitted  time.  3.  Attentively,  as  not  willing  to 
lofc  the  imalleit  found  of  your  Mailer's  feet.  4.  With 
diligence  aHo  and  preparednefs  ;  that  neither  oil  nor 
lighting  may  be  to  feek  when  the  cry  is  made.  Be  al- 
ways ready,  arid  then  groan  :  groan  (I  fay)  for  that 
<*ay  of  glory,  when  life  and  immortality  (hall  be  bro't 
to  light  rn  perfection  :  when  yourfelf,  with  all  the  elect 
of  God,  meeting  in  that  great  and  general  affembly, 
the  "  church  of  the  firft-born  which  are  written  in  hea- 
ven;'* Heb.  xii.  23.  may  be  entirely,  uniterfaliy,  and 
everlastingly  taken  up  in  admiring  electing  love,  which 
lo  gioriotilly  aFKl  happily  thall  have  wrought  all  our 
worRs  k)r  us,  .arid  brought  us  to  the  ultimate  end  it 
deiigned  us  for" ;  which  was,  to  be  ever  with  the  Lord  ; 
to  iee  him  -us  lie  is  ;  and  to  experience  the  furn  of  that 
great  petition- in  the  xviith  of  John,  "  that  they  may 
be  one  in  us,J>  John,  xvii.  21.  26.  And*  in  your  way 
thither, cafry  this afFura ace  (till  before  you;  that  the 
lame  hands  which  laid  the  foundation,  will  alfo  lay  the 
top-done,. and  that  with-fhoutings  ;  and  you  fliail  lift 
«p,  to  eternity,  that  loud  &  joyful  acclamation/' Grace, 
grace  unto  it,  Zech-.-iv.  7.  9.  "  Happy  art  thou,  O 
ifi^ael ;  who  is  like  unto  thee,>O  people,-  faved  by  the 
Lord  i  the  fhield  of  thine  help,  and  the  fword  of  thine 
excellency  !  all  thine  enemies  fhall  be  found  liars  unto 
thec  ;  and  chou-  dial  t  tread  upon -their  high  places  !" 
Dcut.  xxxiii.  29;  2  Sam.  xxii.  i,  &c.  and,  which  is 
more  than  angels -and  men  can  utter  befides,  "  God 
fhall  be  all  in  all  !"  i  Cor.  xv.  28.  to  proclaim  which, 
was  the  end !  of  this  work.  Ameiu 

FINIS, 


UNIVERSITY  OF  CALIFORNIA  UBRARY 


